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PRINCETON,     N.     J. 


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Section    .•M.9..4.a.,. 
Number 


\ 


THE 


BOOK  OP  PROVERBS, 


IN    AN 


AMENDED    VERSION, 


INTHODUCTION 


EXPLANATORY    NOTES 


JOSEPH    MUENSCHEE,    D.  D. 


GAMBIEE,    O.: 

PRINTED   AT  THE   WESTERN   EPISCOPALIAN   OFFICE. 
1866, 


Entered  according  to  Act  of  Congress,  in  the  year  ISfifi,  by 

JOSEPH  MUENSCHER, 

In  the  Clerk's  Office  of  tlic  District  Court  of  tlie  United  States,  for  tlie  Northern 

District  of  Ohio. 


PREFACE, 


The  Exegetical  labors  of  Biblical  scholars  in  this  country 
have  hitherto  been  chiefly  bestowed  on  the  canonical  and  in- 
spired books  of  the  New  Testament;  and  bnt  little  has  been 
done  by  them  to  elucidate  those  of  the  Old.  Accordingly,  the 
common,  as  well  as  the  learned  reader  of  the  Bible  may  find 
excellent  helps  to  the  understanding  of  the  Christian  Scriptures, 
but  the  former  especially  will  seek  in  vain  for  works  adapted  to 
his  wants  on  a  large  portion  of  the  Jewish  Scriptures.  This  is 
the  more  to  be  regretted,  because  the  particular  attention  now 
directed  to  the  study  of  the  Old  Testament  in  Seminaries  of 
learning,  Bible  Classes  and  Sunday  Schools,  seems  to  require 
that  Ministers  and  Laymen  who  are  engaged  in  the  religious  in- 
struction of  the  young,  should  have  access  to  such  works  as  are 
calculated  to  afllbrd  them  the  needed  assistance  in  the  explana- 
tion of  that  large  and  invaluable  portion  of  the  sacred  volume. 
The  following  work  is  an  humble  contribution  towards  supply- 
ing the  needed  help  in  regard  to  the  Book  of  Proverbs.  This 
book  lias  been  almost  entirely  overlooked  l)y  Connnentators, 
and  yet  it  would  he  difficult  to  name  one  within  the  compass  of 
the  Sacred  Scriptures  more  M'orthy  the  attentive  study  of  the 
rising  generation  than  this,  for  the  obvious  reason  that  much  of 
it  is  addressed  particularly  to  the  young,  while  at  the  same  time 
the  whole  of  it  is  specially  adapted  to  the  formative  period  of 
life,  and  its  precepts  and  monitions  apply  witli  peculiar  force  to 
those,  whose  inexperience  exposes  them  to  danger  fi-om  almost 
every  species  of  temptation.  In  the  rendering  of  the  text,  it  has 
been  the  aim  of  the  writer  not  to  depart  unnecessarily  from  our 
excellent  standard  version.  The  deviations  from  that  version 
are  chiefly  such  as  perspicuity  and  fidelity  to  the  original  seemed 


IV  PREFACE. 

to  reqiiii-e.  The  renderings  of  other  interpreters  have  in  many 
instances  been  given  in  foot  notes,  some  of  which  will  at  least 
be  fonncl  suggestive. 

The  exegetical  works  which  have  been  most  frequently  con- 
sulted, and  from  which  the  greatest  assistance  has  been  derived 
in  the  preparation  of  this  volume,  are  the  following  :— 

Matthew  Poole.— Synopsis  Criticorum.  5  vols,  folio.  Lon- 
don.   1671. 

Mattptew  Geier. — Commentaria  in  Pro  v.  Sal.  (Opera.)  2  vols, 
folio.    Lugd.  Bat.    1690. 

John  Piscator.— Commentarius  in  Omnes  libros  Veteris  Test. 

-     2  vols,  folio.    Herbor.  Xassor.    1644-6. 

Albert  Schultens. — C'om^  In  Prov.  Salomonis,  4to.  Lugd. 
Bat.    1748. 

George  Holden. — An  Attempt  towards  an  Improved  Transla- 
tion of  the  Proverbs,  with  notes  Critical  and  Explanatory. 
8vo.    London.     1S31. 

E.  F.  K.  RosENMUELLER. — Scliolia  in  Prov.  Sal.  2  vols.  8vo. 
Leipsic.    1829. 

B.  Boothroyd. — Aversion  of  tlie  Proverbs  in  his  Xew  Transla- 
tion of  the  Bible,    royal  8vo.    London.     1843, 

George  Pv.  Xoyes.— A  new  translation  of  the  Proverbs,  Eccle- 
siastes  and  the  Canticles.    12mo.     Boston.     1846. 

Moses  Stuart. — Commentary  on  the  Book  of  Proverbs,  12mo. 
Nevr  York.    1852. 

Mt.  Vernon,  Feb.,  1860. 


INTRODUCTION 


I. 

THE  LIFE  OF  SOLOMO:^, 


Solomon,  (Hebrew  noSiyj  Septuagint  ^alcop.o)V^  iSTew 
Testament  and  Josephus,  ZoXofJLWV^  Vulgate,  Solomon,)  was 
the  son  of  King  David  by  his  favorite  wife  Bathsheba,  the 
widow  of  the  faithful  and  heroic  patriot  Uriah.  He  was 
born  in  .rerusalem,  B.  C.  1035.  The  import  of  his  name 
{pacific)  is  strikingly  significant  of  the  peaceful  character  of 
his  disjiosition,  and  of  his  long,  tranquil,  and  prosperous 
reign.  High  expectations  were  formed  respecting  him  ante- 
cedently to  his  birth,  in  consequence  of  his  having  been  the 
subject  of  the  following  remarkable  prediction  delivered  to 
his  father  David.  "  Behold,  a  son  shall  be  born  to  thee,  who 
shall  be  a  man  of  rest;  and  I  Avill  give  him  rest  from  all  his 
enemies  round  about;  for  his  name  shall  be  Solomon;  and  I 
v;ill  give  peace  and  quietness  unto  Israel  in  his  days.  He 
shall  build  a  house  for  my  name;  and  he  shall  be  my  son, 
and  I  will  be  his  father;  and  I  will  establish  the  throne  of 
his  kingdom  over  Israel  forever."  (1  Chron.  22:  9,  10.)  As 
soon  as  he  was  brought  into  the  world,  the  prophet  Nathan 
was  commissioned  to  declare  to  David  the  divine  favor 
t-owards  the  child,  and  to  give  him  a  surname  expressive  of 
that  regard.  '•  He  called  his  name  Jedediah  {L  e.  the  beloved 
of  Jehovah)  because  of  the  Lord,"  (2  Sam.  12:  25.)  With 
rcGiard  to  his  early  years  and  the  education  he  then  received 
we  are  not  particulai-ly  informed ;  but  it  can  hardly  be  sup- 
posed that  a  child  of  so  much  promise  was  neglected  by  such 
a  man  as  David ;  and  the  youthful  piety,  the  intellectual  cul- 
A 


11  INTRoDt'CKOJSf. 

tiire  and  literary  fittainments  of  Solomon,  clearly  exltiCQ 
that  both  his  moral  and  mental  education  were  early  and 
carefully  attended  to.  The  will  of  God  that  Solomon  should 
be  the  successor  of  his  royal  father  on  the  throne  of  Israel, 
had  been  distinctly  announced  by  the  prophet  Nathan.  But 
circumstances  arose  not  long  before  the  death  of  David  which 
rendered  it  necessary  that  some  public  demonstration  should 
be  made  in  reference  to  that  in:»partant  matter,  and  tliat  the 
proper  steps  should  be  immediately  talcen  by  the  king  to 
secure  the  succession  to  his  favorite  son.  Those  evils  began 
to  develop  themselves  which  are  inseparable  from  Oriental 
monarchies,  where  polygamy  prevails,  and  where  among 
children  from  many  wives  of  difierent  ranks,  no  certain  rule 
of  succession  is  established.  Factions  began  to  divide  the 
royal  household  and  even  the  priesthood.  Adonijah,  th© 
eldest  son  of  the  king  by  his  wife  TIaggith,  relying  on  the 
right  of  primogeniture  which  fell  to  liim  by  the  death  of  his 
elder  brothers  Absalom  and  Amnon,  directed  his  ambition 
towards  the  throne,  v>'hich  he  presumed  would  in  the  course 
of  nature  soon  become  vacant.  His  pretensions  were  sec- 
onded by  Joab,  whose  counsel  had  heretofore  decided  mnny 
of  the  principal  measures  of  government,  and  whose  influence 
■^vith  the  army,  at  the  head  of  which  he  was  placed,  was  tvith 
great  confidence  relied  upon.  Abiathar,  the  high  priest,  also 
espoused  his  cause,  Avho  necessarily  from  his  ofncial  position 
possessed  great  influence  both  with  the  priesthood  and  the 
people  at  largo.  With  the  head  of  the  army  and  the  head 
of  the  Church  on  his  side,  it  is  not  surprising  that  Adonijah 
felt  quite  sanguine  of  success;  and  becoming  impatient  of 
delay,  he  invited  his  political  and  personal  friends  to  a  sump- 
tuous banquet  for  the  purpose  of  devising  measures  to  secure 
his  succession.  Intelligence  of  Adonijah's  treasonable  pro- 
ceedings having  reached  the  court  of  David,  the  king,  by  the 
advice  of  Nathan  and  the  solicitation  of  Eathsheba,  resolved 
on  the  immediate  inauguration  of  Solomon.  Accordingly  he 
instructed  Nathan  the  prophet,  and  Zadok,  one  of  the  heads 
of  the  priesthood,  to  place  themselves  under  the  protection 
of  Benaiah,  the  son  of  Jehoiada,  the  faithful  commander  of 
his  body-guard,  and  with  a  chosen  band  of  reliable  troops  to 


INTRODUCTION.  Ill 

pvoceed  fortliwitli  to  Gihon,  a  fountain  near  Jerusalem,  where 
the  people  were  accustomed  to  resort,  and  there  anoint  Solo- 
mon king.  Adonijah,  ignorant  of  his  father's  intentions,  was 
not  aroused  to  a  sense  of  his  guilt  and  danger,  till  the  return 
of  his  rival  to  the  citj^  amid  the  acclamations  of  the  multi- 
tude, lie  was  still  engaged  in  the  ceremonial  of  the  feast, 
exulting  in  the  anticipated  success  of  his  schemes,  when 
from  the  sudden  change  of  affairs,  he  first  learned  that  by 
his  conduct  he  had  rendered  himself  obnoxious  to  the  charge 
of  treason  and  usurpation.  Impelled  by  his  feais,  he  in- 
stantly fled  for  protection  to  the  altar  of  daily  sacrifice,  which 
had  been  erected  by.  David  near  the  ark  on  Mount  Zion, — the 
tabernacle  of  Moses  being  still  in  Gibeon.  He  hoped  to  find 
refuge  at  that  sacred  place  from  the  doom  which  impended 
over  him :  for  the  sacred  altar  w^as  a  privileged  place,  not  by 
the  enactment  of  law,  but  by  the  custom  of  all  nations.  On 
being  re-assured  by  a  message  from  Solomon,  he  presented 
himself  before  the  young  king  and  did  homage  to  him ;  who 
dismissed  him  with  peremptory  orders  to  keep  himself  quiet 
and  secluded  at  his  own  house. 

When  David  perceived  his  end  approaching,  overwhelmed 
^vith  solicitude  for  the  continued  prosperity  of  that  kingdom, 
which  he  had  been  the  instrument  under  divine  providence 
of  raising  to  the  highest  pitch  of  grandeur  a,nd  power,  he 
gave  a  private  audience  to  his  son  Solomon,  and  impressed 
upon  him  the  necessity  of  a  serious  and  fixed  attention  to 
religion  and  to  the  conscientious  and  upright  discharge  of 
the  important  duties  belonging  to  his  elevated  and  responsi- 
ble station;  assuring  him  at  the  same  time,  that  this  course 
of  conduct  was  the  only  way  in  which  he  could  expect  to 
enjoy  the  approbation  and  continued  support  of  the  Al- 
mighty. (I  Kg.  2  :  1-4.)  He  further  gave  him  directions  in 
regard  to  the  course  he  should  pursue  towards  certain  influ- 
ential but  discontented  and  dangerous  individuals,  who  would 
be  near  his  person.  He  commended  to  his  friendship  and 
patronage  the  sons  of  Barzillai  the  Oiieadite,  in  grateful 
acknowledgment  of  the  kindness  and  hospitality  received 
from  that  family  during  the  rebellion  of  Absalom.  Joab  was 
the  wost  fearless  soldier  of  Israel;    but  his  fierce  temper 


ir  INTRODUCTION. 

David  had  never  been  able  to  control.  He  apprehended, 
therefore,  great  inconvenience  and  hazard  to  his  youthful 
successor,  should  this  brave,  but  insolent,  murderous,  and 
disaffected  leader  be  permitted  to  prosecute  his  ambitious 
schemes.  David,  accordingly,  recommended  Solomon  to 
watch  with  the  utmost  vigilance  the  motions  of  his  restless 
cousin,  and  on  the  first  indications  of  disaffection,  to  put  an 
end  to  his  life. 

Shimei,  also,  the  son  of  Gera,  was  pointed  out  to  Solomon 
as  a  profane  and  faithless  wretch,  who  could  not  be  trusted, 
and  who  had  deserved  the  severest  punishment  for  impre- 
cating curses  on  his  sovereign  in  the  day  of  his  adversity, 
David,  indeed,  had  pledged  his  word  to  Shimei,  not  to  put 
him  to  death ;  but  this  promise  was  not  to  be  obligatory  on 
his  successor,  should  circumstances  transpire  to  justify  the 
infliction  of  the  extreme  penalty  of  the  law  upon  him. 
Having  thus  provided  for  the  security  of  the  succession  ac- 
cording to  his  wishes,  the  maintenance  of  the  law-;  and  of  the 
dignity  and  prosperity  of  the  national  religion,  David  ex- 
pired, having  reigned  forty  years  over  the  flourishing  and 
powerful  monarchy  of  which  he  may  be  regarded  as  the 
founder. 

Solomon,  the  third  and  last  of  the  Hebrew  kings  whose 
sovereignty  extended  over  the  twelve  tribes  of  Israel,  as- 
cended the  throne  B.  C.  1015,  at  the  age  of  twenty  years. 
He  assumed  the  reins  of  government  under  the  most  favor£«- 
ble  circumstances,  with  every  conceivable  advantage,  and 
the  most  encouraging  appearances  and  prospects.  Soon  after 
his  accession  the  king  was  furnished  at  least  with  a  plausible 
pretext,  if  not  a  clearly  justifiable  cause  for  removing  the 
influential  chiefs,  against  whom  his  father  had  warned  him. 
Solomon  has  been  severely  censured  by  some  writers  for  the 
course  he  pursued  towards  these  men.  But  when  vieAved 
from  the  right  stand-point,  it  will  not,  1  apprehend,  exhibit 
the  aspect  of  tyrannical  cruelty  and  barbarity  which  has 
been  ascribed  to  it.  The  government  of  Israel  at  that  time, 
like  the  governments  of  most  Eastern  nations  at  the  present 
day,  was  not  that  of  a  free  republic,  nor  of  a  limited  mon- 
archy;  but  it  was  an  absolute  despotism.     The  king,  in  the 


INTRODUCTION,  V 

discharge  of  his  high  prerogatives,  was  amenable  to  no  earthly- 
tribunal,  and  had  no  other  check  on  his  authority  than  the. 
law  of  God  as  given  to  Moses.  And  the  course  adopted  by 
Solomon  to  insure  the  stability  of  his  throne  from  internal  fac- 
tion, however  different  it  may  have  been  from  that  pursued 
by  Western  Christian  nations  in  modern  times,  was  precisely 
that  which  is  customarily  pursued  in  similar  circumstances 
by  all  the  monarchs  of  the  East.  And  its  necessity  was  no 
doubt  believed  to  be  correctly  founded  in  the  knovrn  tem- 
perament and  character  of  eastern  people.  By  exhibiting 
firmness  of  mind,  decision  of  purpose  and  promptness  of 
action,  the  severe  punishment  of  a  few  individuals  may  have 
prevented,  and  doubtless  did  prevent,  the  sacrifice  of  many 
lives.  The  antecedents  of  all  these  men  were  such  as  to 
warrant  the  young  king  in  regarding  them  as  capable  of  de- 
vising any  plot  for  their  own  aggrandisement,  and  their  influ- 
ence with  all  classes  of  citizens  was,  from  their  position,  so 
great  that  a  favorable  opportunity  alone  was  wanted  to  cany 
into  executfon  any  treasonable  measures  they  might  resolve 
upon.  Adonijah,  Solomon's  half  brother,  had  already,  as  we 
have  seen,  attempted  to  seize  the  reins  of  government,  for 
wliich  he  had  received  only  a  conditional  pardon.  It  was 
confidently  believed  that  he  still  meditated  the  attainment 
of  the  object  of  his  ambition,  notwithstanding  the  ill  success 
which  attended  his  former  attempt.  A  secret  conspiracy 
between  him  and  Joab  was  still  evidently  in  existence, 
though  the  extent  of  that  conspiracy  was  unknown.  It  is 
not  improbable  that  Abishag,  the  youngest  and  most  beauti- 
ful of  David's  wives,  was  a  party  to  that  conspiracy,  and  de- 
signed by  the  bestowment  of  her  hand  upon  Adonijah  to 
strengthen  his  claims  to  the  throne. 

Tlie  whole  Ilarem  of  an  eastern  monarch  was  a  part  of 
the  regal  succession,  and  when  Adonijah  solicited  Abishag  in 
marriage  through  Bathsheba,  Solomon  regarded  the  act  as 
treasonable  in  itself,  and  only  another  scheme  of  his  to  ac- 
complish his  cherished  design.  The  king  viewed  it  as  a  mat- 
ter of  political  expediency  at  least,  to  frustrate  the  supposed 
plot,  by  immediately  removing  the  rebellious  subject,  and 
accordingly  gave  orders  to  Benaiah,  who  had  been  raised  to 
*    A* 


Vi  INTRODUCTION. 

th«  chief  command  of  the  army  in  the  place  of  the  dismissed 
Joab,  to  put  him  to  death.  Joab,  apprehensive  from  the 
part  he  had  taken  on  a  former  occasion,  as  well  as  perhaps 
from  conscious  guilt  in  reference  to  more  recent  transactions, 
fled  to  the  altar  on  Mount  Zion,  as  Adonijah  had  formerly- 
done,  for  protection.  This  turbulent  and  factious,  though 
qrave  soldier,  had  long  merited  the  severest  penalty  of  the 
law;  for  there  rested  on  his  head  the  blood  of  two  military 
commanders,  Abner  and  Amasa,  whom  David  had  greatly 
delighted  to  honor ;  and  he  still  4'emained  disaffected  toward 
the  reigning  prince.  Solomon,  therefore,  in  ordering  the 
execution  of  so  dangerous  a  foe,  would  seem  to  have  con- 
sulted the  peace  and  security  of  the  state  which  had  been 
entrusted  to  his  keeping. 

Abiathar,  a  descendant  of  Eli,  and  of  the  line  of  Ithamar, 
the  younger  son  of  Aaron,  was  one  of  Adonijah's  most  pow- 
erful adherents.  He  had  deserved  death  for  the  part  he  took 
with  the  conspirators ;  but  'in  consideration  of  the  services 
which  he  had  rendered  to  David  in  his  affliction,  his  punish- 
ment was  mitigated.  He  was  deposed  from  the  high  priest- 
hood, or  rather  suspended  from  the  further  exercise  of  the 
priestly  functions  and  deprived  of  the  emoluments  of  his 
office,  and  required  to  confine  himself  to  his  private  estate  at 
Anathoth,  a  few  miles  from  Jerusalem,  which  belonged  to 
him  as  a  priest.  Zadok,  who  was  of  the  elder  line  of  Eleazar, 
had  been  appointed  high  priest  by  Saul,  and  had  acted  jointly 
with  Abiathar  during  the  reign  of  David;  he  was  now  invested 
with  the  sole  powers  of  the  pontificate. 

Shimei  also  was  evidently  a  dangerous  character,  and 
deeply  stained  with  that  most  detestible  of  all  baseness,  an 
insolent  triumph  over  a  fallen  master.  Him,  therefore,  Solo- 
mon charged  to  confine  himself  within  the  city,  and  not  to 
go  beyond  it  at  the  peril  of  his  life.  At  the  end  of  three 
years,  however,  Shimei  was  induced  to  violate  his  solemn 
engagement  in  order  to  recapture  two  fugitive  slaves,  who 
had  escaped  to  Gaza.  His  life,  taken  by  Benaiah,  at  once 
paid  the  forfeit  of  his  perfidy.  Solomon  was  now  confirmed 
in  the  entire  and  undisputed  possession  of  the  regal  power 
p,nd  authority.     The  hearts  of  the  people  became  firmly  at- 


INTRODUCTION.  VI I 

tached  to  their  new  sovereign,  and  they  paid  him  cheerful 
homage  and  obedience. 

This  monarch  commenced  his  reign  with  such  a  serious 
attention  to  religion  and  the  ordinances  of  public  worship,  as 
fully  to  justify  the  belief  that  he  was  truly  and  sincerely  de- 
voted to  the  service  of  Jehovah.  He  is  declared  by  the 
sacred  historian  to  have  "loved  the  Lord,  walking  in  the 
statutes  of  David  his  father."  (1  Kg.  3:  3.)  Soon  after  the 
death  of  David,  he  held  a  national  religious  festival  of  pecu- 
liar solemnity,  before  the  Tabernacle  of  Moses  at  Gibeon. 
Here  he  worshipped  Jehovah  according  to  the  regular  and 
instituted  mode,  and  fervently  supplicated  the  divine  bless- 
ing on  himself  and  his  people.  In  consequence  of  this  public 
acknowledgment  of  his  dependence  upon  God,  and  of  the 
special  providence  of  the  Most  High,  he  received  a  signal 
manifestation  of  the  divine  favor  towards  him.  In  the 
visions  of  the  night  Jehovah  appeared  to  him,  and  gave  him 
permission  to  ask  for  whatever  he  most  desired,  with  the  im- 
plied pledge  that  it  should  be  granted.  Most  men  in  such  a 
case  would  no  doubt  have  requested  an  increase  of  wealth, 
of  power,  and  of  honor.  But  Solomon's  heart  was  not  set 
on  any  of  these  thing.s.  Passing  these  by,  therefore,  he 
simply  expressed  a  desire  for  sound  wisdom  to  enable  him  to 
discharge  the  arduous  duties  of  his  high  and  responsible  sta- 
tion to  the  glory  of  God  and  the  benefit  of  his  subjects.  This 
remarkable  petition  of  Solomon  is  deserving  of  the  highest 
encomium.  "  He  rightly  judged  that  in  praying  for  such  a 
degree  of  wisdom  and  knowledge  as  was  necessary  to  the 
better  government  of  his  people,  he  was  not  only  supplicating 
a  blessing  for  himself  but  for  them.  The  nature  of  that  wis- 
dom which  he  desired  is  also  worthy  our  particular  notice. 
.It  was  not  a  depth  of  scientific  knowledge,  a  minute  acquaint- 
ance with  the  hidden  powers  of  nature,  a  thorough  under- 
standing of  all  the  properties  of  matter  and  of  mind,  or  a 
profound  skill  in  tongues,  for  which  he  prayed;  but  for  that 
wisdom  which  would  enable  him  to  discharge  the  duties  of 
his  station  for  the  glory  of  God  and  the  general  good.  And 
this  should  be  the  aim  of  every  man,  let  his  rank  in  life,  or 
his  pursuits  be  what  they  may.     All  knowledge  that  is  not 


VMl  INTRODUCTION. 

calculated  to  promote  the  divine  honor,  and  the  benefit  of 
our  fellow-creatures,  if  not  injurious,  is  at  least  useless.  A 
man  may  possess  a  very  accurate  acquaintance  with  books, 
and  with  the  sciences;  he  may  have  his  head  filled  with  the 
lumber  of  learning,  and  know  all  the  events  of  history; -yet 
with  all  this  reputation  of  wisdom,  he  may  be  a  fool,  because 
what  he  possesses  is  not  applied  to  a  single  useful  purpose." 
(Watkins.)  The  request  of  Solomon  was  acceptable  to  Je- 
hovah, who  announced  to  him  in  reply,  that  his  utmost  de- 
sires should  be  satisfied,  and  that  wiiat  he  had  not  asked, 
additional  wealth  and  dignity  far  beyond  what  were  enjoyed 
by  contemporary  monarchs,  should  be  bestowed  on  him.  The 
promise  of  long  life  was  also  given  him,  on  the  condition  that 
he  persevered  in  obedience  to  the  divine  laws.  From  this 
solemnity  he  leturned  to  Jerusalem,  and  there  again  with 
fervent  gratitude  offered  many  sacrifices  and  sealed  his  vows 
of  fidelity  to  the  Lord  before  the  ark  of  the  Covenant.  Such 
a  public  and  marked  respect  for  the  national  religion  could 
not  fail  to  be  productive  of  t«iie  most  salutary  effects  through- 
out the  land. 

David  had  bequeathed  to  his  son  a  prosperous  and  united 
kingdom,  stretching  from  the  frontiers  of  Egypt  to  the  foot 
of  Lebanon,  and  from  the  Euphrates  to  the  Mediterranean 
Sea.  Thus  a  wide  field  was  opened  to  him  to  engage  in  com- 
merce, to  advance  the  peaceful  arts  of  civilized  life,  to  enrich 
his  empire  without  extending  it.  and  to  employ  all  his 
resources  in  promoting  the  material  comfort  and  prosperity 
of  his  people,  instead  of  expending  them  in  the  maintenance 
of  large  standing  armies,  or  in  carrying  on  expensive  wars. 
For  such  a  condition  of  affairs  and  such  measures  and  pur- 
suits Solomon  was  exactly  fitted.  Nature  had  not  formed 
him  for  the  hardy  and  daring  pursuits  of  military  life,  nor 
impressed  him  with  the  love  of  that  distinction  which  is  con- 
sequent on  fearless  courage,  reckless  enterprise,  and  success- 
ful warlike  achievements.  On  ihe  contrary,  the  original 
structure  of  his  mind,  and  his  taste,  were  adapted  to  reflec- 
tion, science,  literature  and  refinement,  to  the  arts  of  peace 
and  the  elegancies  of  social  life. 

Only  a  short  time  elapsed  before  an  opportunity  occurred 


INTRODUCTION.  IX 

for  the  display  of  Solomon's  superior  judicial  wisdom.  Two 
women  who  resided  together  had  each  been  delivered  of  a 
son;  but  one  of  the  infants  soon  after  died,  and  its  mother 
toolc  the  corpse  and  laid  it  beside  the  other  woman,  as  she 
slept,  taking  away  the  living  child  in  its  stead.  This  occa- 
sioned a  violent  altercation  between  the  women,  each  claim- 
ing the  living  child  as  her  own.  The  case  was  referred  to 
Solomon  for  his  decision,  in  whose  presence  each  maintained 
her  right  to  the  living  child.  Their  pleas  seemed  equally 
valid,  their  claims  equally  strong,  and  no  positive  evidence, 
beyond  their  own  contradictory  assertions,  could  be  adduced 
to  determine  the  contest.  The  king,  therefore,  adopted  an 
expedient  which  displayed  his  quick  discernment  and  acute 
judgment  in  the  strongest  light.  He  ordered  the  child,  to  be 
divided  between  them.  This  dreadful  .sentence  so  operated 
upon  the  maternal  feelings  of  the  real  parent,  that  she  at 
once  relinquished  her  claims  in  favor  of  her  rival,  rather 
than  witness  the  destruction  of  her  child.  By  this  artifice 
Solomon  discovered  that  she  was  the  real  mother,  and  imme- 
diately caused  the  child  to  be  delivered  to  her.'^ 

The  j^olitical  wisdom  w^ith  which  Solomon  was  endowed 
was  also  soon  evinced  in  his  adopting  that  line  of  policy  for 
which  every  thing  had  been  prepared  by  his  father,  and  for 
which  he  was  eminently  fitted.  This  policy  was  clearly  and 
definitively  marked  by  the  alliance  which  he  formed  with 
the  king  of  Egypt,  and  his  marriage  with  a  daughter  of  Pha- 
raoh. Palestine  at  that  time  bordered  on  Egypt:  for  Idumea 
was  a  province  of  the  kingdom;  the  Amalekites  and  other 
tribes  of  the  Desert  were  subjugated  to  Israel,  and  the  power 
of  Philistia  had  been  crushed.  Egypt  was  then  united  and 
strong.     A  w^ar  with  that  country,  on   the  one  hand,   could 

*  Expedients  somewhat  similar  to  this,  for  discovering  truth,  and  administering 
justice,  occur  in  heathen  writers.  Diodorus  Siculus  informs  us,  that  Ario  Pharnes, 
king  of  Thrace,  when  called  on  to  arbitrate  between  three  men,  who  affirmed  that 
they  were  the  sons  of  the  king  of  Cimmeiius,  and  claimed  the  succession,  discovered 
the  right  heir  by  ordering  each  of  them  to  shoot  an  arrow  at  the  dead  king's  body. 
Two  of  them  showed  their  readiness  to  obey  ;  but  his  real  son  i-efused.  Suetonius, 
also,  says,  that  the  Emperor  Claudius  discovered  a  woman  to  be  the  real  mother  of 
a  young  man,  whom  she  would  not  own,  by  commanding  her  to  marry  him.  The 
evidence,  which  was  doubtful  before,  now  became  decisive;  and,  shocked  at  the  idea 
of  committing  incest,  she  confessed  the  truth. 


X  INTRODUCTION. 

not  fail  to  be  extremely  prejudicial  to  the  integrity  and  pros- 
perity of  Solomon's  kingdom  ;  while,  on  the  other,  unrestrict- 
ed commercial  intercourse  with  it  was  sure  to  be  highly  ad- 
vantngeous  to  Israel.  The  matrimonial  alliance  with  the 
princess  of  Egypt,  therefore,  was  an  act  of  sound  political 
sagacity  on  the  part  of  Solomon.  By  this  means  he  converted 
ajccilous  rival  into  a  puissant  relative.  He  made  her  his 
favorite  queen  and  assigned  her  separate  apartments  in  the 
city  of  David  till  he  should  build  her  a  stately  and  sumptu- 
ous palace  suited  to  her  rank,  and  ornamented  with  every 
costly  material  that  art  or  luxury  could  devise — a  purpose 
which  he  accomplished  soon  after  he  had  completed  the 
temple.  It  is  supposed  by  many  expositors  that  this  marriage 
gave  rise  to  the  composition  of  that  series  of  idyls  known  by 
the  title  of  The  Cantacles,  or  Song  of  Solomon,  to  which  a 
place  was  assigned  by  the  Jews  in  their  Sacred  Canon.  From 
certain  obscure  intimations  in  1  Kg.  11  :  2,  and  Neh.  13:  H, 
this  Egj^ptian  princess  is  thought  by  some  to  have  exerted  an 
influence  with  Solomon  in  favor  of  the  introduction  of  idola- 
trous worship  at  a  later  period  ;  but  the  statements  of  Scrip- 
ture in  regard  to  this  point  are  by  no  means  sufficiently  clear 
and  satisfactory,  to  warrant  sucli  an  opinion.  Indeed  it  is 
far  more  probable  that  the  Egyptian  princess  in  consenting 
to  become  queen  of  Israel,  consented  at  the  same  time  to 
become  a  proselyte  to  the  religion  of  her  adopted  country. 

In  consequence  of  this  alliance  with  Pharaoh,  a  very  ex- 
tensive and  advantageous  commerce  was  carried  on  with 
Egypt,  particularly  in  wine,  olive  oil,  and  honey, — staple  pro- 
ducts of  Palestine — and  in  manufactured  articles  from  the 
interior  of  Syria,  for  which  there  were  obtained  in  exchange 
horses,  flax,  linen  thread,  fish,  and  other  commodities  which 
were  consumed  in  Palestine  and  other  neighboring  countries. 
The  grap»e  did  not  gro.w  in  Egypt;  and  at  a  later  period,  the 
activity  of  the  wine  trade  there,  was  such  as  to  attract  the 
attention  of  the  observant  Greeks.  The  hills  of  Palestine 
are  well  adapted  to  the  culture  of  grapes;  and  the  olive  tree 
to  this  day  grows  and  flourishes  almost  without  care  in  any 
corner  or  nook  around  Jerusalem,  where  it  seems  to  have 
no  soil,  and  yields  au  abundance  of  fruit,     Of  the  oil  ey^^ 


INTRODUCTION.  Xl 

pressod  from  the  fruit,  great  use  is  made  for  a  variety  of  pur, 
poses.  With  the  addition  of  an  alkali  it  is  converted  intt 
soap:  it  supplies  at  the  table  and  for  culinary  purposes,  th( 
place  of  butter;  and  the  darkness  of  night  is  illumined  by 
its  light.  Hence  the  olive  groves  of  Judea,  with  Egypt  for  ; 
market,  must  have  been  of  the  greatest  importance  and  valu( 
to  that  country.  Ilonej^,  also,  which  abounds  in  Palestine, 
was  another  article  of  export  of  the  first  importance,  inas- 
much as  sugar  at  that  early  period  was  unknown. 

Eut  the  alliance  with  Egypt  was  advantageous  to  Solomon 
not  merely  in  a  commercial  point  of  view.  It  must  also 
have  had  the  effect  of  deterring  the  neighboring  subjugated 
powers  from  rising  against  his  government,  and  of  keeping 
down  any  disaffection  in  his  own  land.  Pharaoh  at  an  early 
period,  we  are  informed,  went  up  to  Philistia  at  the  head  of 
his  army  and  captured  the  strong  city  of  Gaza,  which  he 
gave  to  his  daughter  as  a  marriage-dower. 

Solomon  also  renewed  the  intimacy  and  friendship  with 
Iliram,  king  of  I'yre,  which  had  existed  between  that  king 
and  David;  and  entered  into  a  covenant  with  him  which  in- 
dicates even  a  closer  alliance  than  had  before  obtained.  In- 
deed, so  strict  was  this  confederacy  that  Tyre  in  the  time  of 
Solomon  may  be  regarded  as  a  port  of  Palestine,  and  Pales- 
tine as  the  granary  of  Tyre.  In  this  league  was  included  the 
maritime  cities  of  Tyre,  Aradus,  Sidon,  and  perliaps  Tripoli, 
Byblus  and  Berytus.  By  means  of  the  artistic  skill  of  the 
Phoenicians,  and  particularly  of  the  Tyrians,  Solomon  was 
not  only  assisted  in  hewing  timber  for  elegant  uses  in  the 
mountains  of  Lebanon;  but  was  enabled  to  carry  on  a  very 
extensive  and  lucrative  maritime  commerce.  Tyre  furnished 
the  ship-builders,  and  most  of  the  mariners  and  pilots;  while 
the  fruitful  plains  of  Palestine  victualled  the  fleets  and  sup- 
plied  the  manufacturers  and  merchants  of  the  Phoenician 
league  wiih  all  the  necessaries  of  life.  One  branch  of  com- 
merce in  which  the  Hebrews,  in  connexion  with  this  enter- 
prising people,  engaged,  was  the  traffic  of  the  Mediterranean 
Sea.  This  was  carried  on  pi'incipally  with  Tarshish  (  Tarsessus), 
a  city  in  the  south-west  of  Spain,  not  far  from  the  Straits  of 
Gibraltar;  and  the  trade  to  this  place  became  so  extensive 


Xll  INTRODUCTION. 

and  celebrated  that  Ships  of  Tarshish  seems  to  have  been  the 
common  name  for  large  merchant  vessels  generally.*  An- 
other branch  of  commerce  Was  that  which,  with  the  assist- 
ance  of  the  Tyrians,  was  carried  on  by  the  Red  Sea.  The 
conquests  of  David  had  made  the  Hebrews  masters  of  the 
eastern  arm  of  this  sea  (the  gulph  of  Akaba  or  Eleanitic 
gulph),  at  the  head  of  which  Solomon  built  or  improved  the 
towns  and  ports  of  Elath  and  Ezion-Geber.  From  these 
ports  Tyrian  ships  sailed  to  Slieba,  at  the  southernmost  angle 
of  Arabia,  and  thence  to  Ophir,  the  most  distant  point  of  the 
commerce,  which  is  supposed  to  have  been  in  the  province 
of  Oman  in  Arabia,  beyond  the  Straits  of  Babelmandel.  The 
return  merchandise  procured  at  Ophir  consisted  of  gold  and 
silver,  ivory,  monkeys,  peacocks,  and  spices  in  great  abun- 
dance; almug  or  sandal  and  other  scented  woods  and  precious 
stones;  which  in  part  were  re-shipped  by  the  Phoenicians  to 
the  ports  of  the  Mediterranean.  With  this  branch  of  com- 
merce was  connected  the  inland  trade  of  the  Arabian  penin- 
sula, carried  on  by  the  caravans  of  the  native  tribes,  who 
transported  into  the  interior  on  the  backs  of  camels  a  portion 
of  the  valuable  commodities  obtained  from  Ophir.  From 
the  character  of  the  merchandise  exported  from  Ophir,  and 
the  length  of  time  (three  years)  often  consumed  in  the  voy- 
age to  and  from  that  port,  many  critics  have  thought  that 
Ophir  must  have  been  situated  on  the  eastern  coast  of  Africa 
(Zanguebar),  or  on  the  peninsula  of  Malaya,  rather  than  on 
the  southern  confines  of  Arabia  feli^.  With  regard  to  the 
length  of  time  consumed  in  the  voyage,  it  may  be  remarked 
that  the  Phoenicians  combined  the  two  professions  of  seaman 
and  merchant,  and  moving  from  one  point  to  another  bought 
and  sold  according  to  the  nature  of  the  cargo  and  the  wants 
of  the  people  with  whom  they  traded.  There  were  no  fac- 
tors to  whom  they  could  consign  their  goods,  or  who  could 
provide  them  at  short  notice  v/ith  such  commodities  as  they 
might  desire  in  return.  The  length  of  time  occupied  in 
making  a  voyage,  therefore,  furnishes  no  data  by  which  to 

*  1  Kg.  10:  '>2,  "the  navy,  or  fleet,  of  Tarshish,"  i.  e  ,  ships  similar  to  those  with 
v?hich  the  Tyrians  traded  with  Tarshish.  This  is  a  more  probabie  interpretation  of 
the  phrase  than  that  which  would  make  another  Tarshish  on  the  Red  Sea. 


INTRODUCTION.  Xlil 

judge  correctly  of  the  distance  passed  over.  And  as  to  the 
first  objection,  it  has  been  clearly  ascertained  that'  the  mer- 
chants of  Sheba  (Sabsea)  maintained  a  regular  intercourse 
with  India,  and  that  at  the  very  time  when  Egypt  enjoyed 
the  monopoly  of  Oriental  spices  in  the  European  markets, 
the  Saboeans  possessed  similar  advantages  with  respect  to 
Egypt.  It  is  not  necessary  to  suppose,  therefore,  that  the 
merchandise,  for  the  most  part  of  Eastern  origin,  with  which 
the  Phoenician  ships  were  freighted  in  the  return  voyages 
from  Ophir,  was  the  product  of  that  country.  It  is  quite  pro- 
bable that  it  was  obtained  by  the  Saboean  merchants  in  their 
own  ships  from  beyond  the  Oanges. 

Another  line  of  commerce  was  that  across  the  Syrian. 
Desert  to  Babylonia  and  Assyria.  In  order  to  prosecute  suc- 
cessfully this  important  branch  of  trade,  Solomon  brought 
some  of  the  tribes  of  the  Desert  into  subjection,  took  posses- 
sion of  the  city  of  T'qjhsah  (Thapsicus)  on  the  western  bank 
of  the  Euphrates,  and  built  Tadmor^  called  by  the  Greeks  and 
Romans  Palmyra^  or  the  City  of  Palms.  This  celebrated  citj^, 
destined  to  power  and  fame  under  another  dynasty,  was  sit- 
uated in  the  midst  of  the  Desert  at  a  convenient  distance 
intermediate  between  the  Euphrates  and  Hamath,  on  the 
Orontes.  Josephus  places  it  two  days'  journey  from  Upper 
Syria,  one  day's  journey  from  the  Euphrates,  and  six  from 
Babylon.  From  these  various  sources  of  wealth  it  happened 
that  the  precious  metals  and  other  valuable  commodities  be- 
came so  abundant  in  Palestine,  that  in  the  strong,  hyperboli- 
cal language  of  the  Sacred  historian, — "  Silver  was  as  stones, 
and  cedar-trees  as  sycamores."  It  should  be  remembered 
that  in  the  case  of  Solomon,  the  commercial  wealth  of  the 
community  was  concentrated  in  the  hands  of  the  govern- 
ment, and  much  of  the  vast  trade  carried  on  was  a  monopoly. 
We  need  not  be  surprised,  therefore,  at  the  immense  riches 
of  this  eminent  merchant-sovereign. 

Solomon  introduced  important  changes  in  the  internal 
affairs  of  the  country.  He  strongly  fortified  .Jerusalem  and 
its  citadel  Millo,  Ilazor,  Megido,  Gezer  and  several  other 
cities,  which  he  garrisoned  with  Israelites.  He  employed  an 
additional  standing  force  of  12,000  Cavalry  and  many  war- 
B 


XIV  INTRODUCTION. 

chariots,  the  horses  fot*  which  Were  imported  from  Egypt, 
This  was  an  arm  of  military  defence  not  in  ttse  in  that  coun- 
try while  its  territory  was  confined  to  the  promised  land; 
but  it  was  now  deemed  necessary  by  Solomon  in  conse- 
quence of  the  extension  of  the  kingdom  and  its  exposed 
condition. 

It  is  evident,  ho'.vever,  that  the  better  portion  of  the  na- 
tion did  not  concur  in  this  opinion.  It  was  manifestly  the 
design  of  divine  providence  in  the  establishment  of  the  He- 
brew commonwealth,  that  the  Israelites  should  not  be  a 
migratory  or  commercial  people,  but  attached  to  the  soil  of 
Palestine,  and  devoted  chiefly  to  agiicultural  pursnits.  In 
accordance  with  this  their  peaceful  occupation,  the  wars  in 
virhich  they  might  engage  were  to  be  defensive  rather  than 
offensive  and  aggressive.  And  such  was  wholly  their  char- 
acter during  the  administration  of  the  Judges ;  and  even  the 
wars  which  David  carried  on  were  for  the  most  part  of  this 
nature,  although  they  resulted  in  tlie  conquest  and  accession 
of  a  large  area  of  territory  to  the  empire,  and  its  extension 
from  the  Euphrates  to  the  borders  of  Egypt.  In  pursuance 
of  the  same  general  plan,  the  Hebrews  were  not  to  maintain 
large  standing  armies  for  which  they  could  have  no  use,  and 
which  rank  morally,  politically  and  financially,  among  the 
greatest  evils  of  any  nation,  wdiether  in  ancient  or  in  modern 
times.  And  especially  were  they  forbidden  the  use  of  cav- 
alry and  the  importation  of  horses  from  Egypt  for  vravlike 
purposes,  which  would  inevitably  tend  to  promote  a  military 
ambition  and  the  lust  of  foreign  conquest.  When,  therefore, 
Solomon  added  a  large  body  of  cavalry  to  the  eflcctive  mili- 
tary force  of  the  country,  it  naturally  gave  great  offence  to 
the  more  religious  and  upright  portion  of  the  nation,  for  the 
innovation  was  justly  regarded  as  a  palpable  violation  of  the 
prohibitory  statutes  of  Moses  (Deut.  17:  IG),  which  the  king 
was  solemnly  bound  to  respect  and  observe.  It  was  displeas- 
ing to  them  also,  as  increasing  the  burden  of  taxation,  al- 
ready too  onerous  to  be  borne;  and,  further,  as  entirely 
unnecessary  as  a  means  of  national  defence;  for  it  was 
remembered  how  gloriouslj'^  David,  without  horses  or  chariots, 
had  vanquished  the  pride  of  Hadadezer's  chivalry ,  and  how 


INTRODUCTION.  XV 

all  the  lienor  of  victory  had  been  ascribed  to  Jehovah,  with 
whom  the  horse  is  but  a  vain  thing. 

The  safe-guard  of  political  liberty -among  the  Hebrews, 
and  the  only  check  on  the  royal  prerogative  and  the  en- 
croachments of  the  crown,  were  the  divine  sanctity  of  the 
Mosaic  law  and  the  rights  reserved  to  the  separate  tribes. 
David  had  made  attempts  to  centralize  the  nation,  but  Solo- 
mon j)roceeded  much  farther,  and  divided  the  land  of  Israel 
into  twelve  equal  districts,  without  regard  to  the  individual 
tribes  or  their  separate  territories.  Over  each  of  these  dis- 
tricts he  appointed  a  purveyor  for  the  collection  of  the  royal 
tribute,  which  was  received  in  kind.  This  measure,  though 
ostensibly  intended  for  economical  purposes,  had  unques- 
tionably a  political  object,  viz.,  to  consolidate  the  kingdom 
and  strengthen  the  regal  power;  and  to  destroy  the  indi- 
viduality of  the  tribes,  with  all  its  old  and  cherished  associa- 
tions, by  means  of  a  central  despotism.  This  innovation, 
involving  as  it  did  the  usurpation  of  powers  not  hitherto 
exercised  by  the  sovereign,  though  it  led  to  no  serious  con- 
sequences during  the  reign  of  Solomon,  no  doubt  had  its 
influence,  so  distasteful  must  it  have  been  to  the  people,  in 
preparing  the  way  for  the  great  national  schism  which  oc- 
curred in  the  reign  of  his  successor. 

The  immense  wealth  accumulated  by  a  prudent  and 
economical  use  of  the  treasures  inherited  from  his  father,  by 
an  extensive  and  successful  commerce,  and  by  a  careful  and 
wise  administration  of  the  public  revenue,  soon  enabled 
Solomon  to  carry  out  the  cherished  purpose  of  David,  and 
erect  a  magnificent  temple  in  the  metropolis  for  the  service 
of  the  only  living  and  true  God,  which  in  beauty  and  splen- 
dor exceeded  any  former  work  of  architecture.  The  co-ope- 
ration and  assistance  of  Hiram,  under  whose  administration 
Tyre  reachevd  its  highest  prosperity,  were  of  the  greatest  im- 
portance to  Solomon  in  the  construction  of  this  great  national 
work.  The  fir  and  cedar  timber  required  for  the  building 
could  be  obtained  only  from  the  forests  of  Lebanon  ;  and  the 
Sidonian  artizans  were  the  most  skillful  workmen  in  every 
kind  of  manufacture,  particularly  in  the  precious  metals. 
Accordingly  Solomon  applied  to   Hiram  for  architects  and 


XVI  INTRODUCTION. 

laborers  to  superintend  and  assist  in  the  work.  The  apph'ca- 
tion  was  favorably  received,  and  it  was  arranged  that  Tyrian 
workmen  should  hew  and  prepare  the  timber  for  the  sacred 
edifice,  to  be  delivered  at  one  of  the  ports  of  Israel,  and  paid 
for  year  by  year  with  wheat,  barley,  oil,  and  wine.  The  tim- 
ber was  accordingly  cut  and  worked  on  Mount  Lebanon, 
transported  on  the  backs  of  mules  across  the  Phoenician 
territory  to  the  sea,  and  then  floated  down  along  the  coast 
on  rafts  to  Joppa  (Jaffa),  the  port  nearest  to  Jerusalem, 
whence  it  was  conveyed  by  the  pass  of  Bethhoron  to  the 
Holy  City.  Solomon  furnished  many  thousand  men  out  of 
all  Israel,  chiefly  aborigines  of  the  country,  who  were  in  a 
state  of  bondage,  to  quarry  the  massive  stones  for  the  foun- 
dation and  walls,  and  to  aid  in  hewing  and  transporting  the 
timber.  The  work,  for  which  preparation^  had  been  made 
at  an  earlier  period,  was  commenced  at  the  beginning  of  the 
fourth  year  of  Solomon's  reign,  and  though  prosecuted  with 
the  utmost  vigor,  occupied  seven  years  and  a  half.  The 
stones  and  timbers  were  so  perfectly  fitted  one  to  the  other, 
in  the  mountains,  "that  there  was  neither  hammer  nor  axe 
nor  any  tool  of  iron  heard  in  the  house  while  it  was  build- 
ing"; or  as  it  has  been  expressed  with  much  poetical  beauty, 

*'  Like  some  tall  palm  the  noiseless  fabric  grew. " 

There  was  nothing  but  noise  in  Lebanon ;  nothing  in  Zion 
but  silence  and  peace — typical  of  that  quietness  and  peace 
which  should  ever  characterize  the  Church  of  God.  The 
erection  of  this  sacred  edifice  was  the  great  event  of  Solo- 
mon's reign.  The  descriptions  which  are  given  of  the  build- 
ing in  the  books  of  Scripture  and  in  Josephus,  are  not  very 
exact  or  even  perfectly  intelligible.  Indeed  no  one  can  have 
failed  to  observe,  that  owing  to  the  imperfect  form  in  which 
arithmetical  calculations  were  made  and  preserved  in  that 
remote  period,  as  well  as  to  the  liability  of  transcribers  to 
commit  mistakes  in  copying  the  sacred  records,  little  cer- 
tainty in  such  cases  can  be  obtained  as  to  the  minuter  details. 
In  fact,  for  the  main  purpose  which  the  sacredihistorians  had 
in  view,  round  numbers  were  quite  sufficient,  and  their  de- 
scriptions, as  they  were  not  designed  to  convey  exact  scientific 
information,  or  to  furnish  professional  details,  should  not  be 


INTRODUCTION.  XVU 

read  with  too  critical  an  eye,  nor  condemned  as  defective  or 
erroneous,  simply  because  not  expressed  with  literal  exact- 
ness nor  in  the  present  terms  of  the  art. 

The  spot  selected  for  the  foundation  of  the  Temple  was 
tjiat  part  of  the  consecrated  liill  denominated  Mount  Moriah, 
or  tlie  Mount  of  Vision,  the  place,  it  is  believed,  where  the 
patriarch  Abraham,  one  thousand  years  before,  prepared  at 
the  command  of  God,  to  oft'er  in  sacrifice  his  beloved  and 
only  son  Isaac.  Prodigious  labor  was  required  to  level  the 
unequal  surface  of  the  rock  for  the  foundation.  The  sides 
on  the  East  and  South,  which  were  very  steep,  were  faced 
witli  an  immense  wall  built  from  the  bottom  of  the  valley, 
the  huge  stones  of  which  were  strongly  mortised  together 
and  indented  into  the  solid  mass  of  the  precipice.  The  space 
thus  prepared  presented  the  appearance  of  an  irregular 
quadrangle,  around  which  a  wall  of  considerable  height  was 
reared.  Within  the  wall  was  a  court,  subsequj?ntly  appro- 
priated to  such  Gentiles  as  manifested  an  inclination  to  wit- 
ness or  .participate  in  the  Hebrew  rites:  wliile  an  inner 
division,  also  separated  by  a  wall,  was  allotted  to  the  descen- 
dants of  Jacob,  whose  birth-right  entitled  them  to  approach 
more  nearly  to  the  sacred  slirine.  Along  this  wall  on  the 
inside  ran  a  portico,  oyer  which  were  chambers  for  different 
sacred  purposes.  The  court  of  the  Priests,  which  was  again 
W'ithin  that  of  the  Israelites,  supplied  tliat  of  the  temple 
itself  And  as  there  was  a  regular  ascent  by  means  of  a  stair 
from  each  court  to  the  next  one  aV)ove  it,  the  level  rose  in 
every  platform  from  the  outer  wall  to  tlie  porch  of  the  main 
edifice.  The  court  of  the  priests  contained  the  great  altar  of 
burnt-ollering,  and  tlie  sj)acious  tanlv  or  molten  sea  for 
abiuti-on.  The  dimensions  of  tlie  Temple  itself  were  incon- 
siderable when  compared  with  the  consecrated  structures  of 
other  nations  and  of  later  times.  It  was  in  fact  but  an  en- 
largement of  tlie  Mosaic  tabernacle,  constructed  for  the 
most  part  after  the  same  model,  but  built  of  the  most  costly 
and  durable  materials.  It  consisted  of  a  j^ropylfeon  or  tower, 
a  temple  and  a  sanctuary,  called  respectively  the  porch,  the 
holy  place,  \6  VttO^)  and  the  most  holy  place.  In  the  front 
facing  the  East,  and  looking  towards  the  Mount  of  Olives 


XVIU  INTRODUCTION. 

stood  the  porch — a  lofty  tower  rising  to  the  height  of  21(>      ^ 
feet.     Either  within  or  directly  before  the  porch  stood  two         1 
pillars  of  brass,  including  their  capitals  and  bases  above  sixty 
feet  high.     These  were  named  Jachin  and  Boaz — durability 
and  strength — symbolical  of  the  perpetuity  of  the  Temple 
and  of  the  religion  and  ritual  institutions  of  which  it  was  a 
part.     The  capitals  of  these  pillars  were  of  the  richest  work- 
manship,   with    net-work,    chain-work    and    pomegranates. 
These  pillars,  as  indeed  all  the  ornamental  work  of  the  edi- 
fice, were  made  by  Hiram  Abif,  the  son  of  a  widow  woman 
of  the  tribe  of  Dan,  who  had  been  married  to  a  Tyrian  brass- 
founder.     The  porch  was  of  the  same  width  as  the  temple, 
viz.  35  feet;    its  depth  17^  feet.     The  length  of  the  main 
building,  including  the  holy  place,  70  feet,  and  the  holy  of 
holies  35  feet,  was  in  the  whole  106  feet;  the  height  52J  feet. 
Along  each  side,  and  perhaps  at  the  back  of  the  main  build- 
ing, ran  an  aisle,  divided  into  three  stories  of  small  chambers. 
These  aisles,  the  chambers  of  which  were  appropriated  as 
vestearies,  treasuries,  lodging  rooms  for  the  officiating  priests, 
and  other  kindred  purposes,  seem  to  have  reached  about 
half  way  up  the  main  wall  of  the  building;  the  windows  in 
the  latter  being  above  them.     This  would  seem  to  be  a  very 
small  and  diminutive  edifice  for  the  worship  of  a  great  na- 
tion.    It  was,   in  fact,  however,  sufficiently  spacious  for  all 
the  purposes  for  which  it  was  designed.     The  uses  to  which 
it  was  applied  were  very  different  from  those  of  a  Christian 
Church.     The  principal  parts  of  the  Jewish  worship,  all  of 
which  except  the  psalmody,  consisted  of  symbolical  rites  and 
sacrifices,  it  must  be  remembered,  were  performed  in  the 
open  air,  in  the  court  of  the  priests  at  the  eastern  end  or  in 
front  of  the  temple.     The  interior  of  the  edifice  was  reserved 
exclusively  for  those  periodical  and  more  special  acts  of  de- 
votion in  which  only  the  priests  took  a  part;  and  as  for  the 
most  holy  place,  it  was  entered  only  once  in  the  year  by  the 
High  Priest  alone,  the  representative  of   Aaron,  when  he 
made  the  great  atonement  for  the  sins  of  the  people.     There 
was  no  occasion,  therefore,  for  a  large  and  spacious  building. 
The  name  of  The  Temj^le,  however,  was  very  naturally  ex- 
tended to  all  its  precincts, — to  the  several  courts  which  sur- 


INTRODUCTION.  XlX 

rounded  it,  whether  occupied  by  the  priests  or  the  people. 
But,  notwithstanding  the  building  itself  was  of  moderate 
dimensions,  the  costliness  of  the  materials  and  the  richness 
and  variety  of  their  details,  amply  compensated  for  this;  and 
its  real  magnificence — that  which  rendered  it  one  of  the 
seven  wonders  of  the  world — consisted  in  its  unequalled 
metallic  splendor,  and  its  richness  of  decorations— -in  its 
hewn  stones,  some  of  which  were  between  17  and  18  feet  in 
length,  its  noble  cedar  beams,  and  its  rich  and  curious  carv- 
ings. 

No  sooner  was  the  sacred  edifice  completed  than  its  sol- 
emn dedication  took  place  with  a  pomp  worthy  of  so  august 
an  occasion.  All  the  chieftains  of  the  different  tribes,  and 
all  of  every  order  who  could  be  brought  together,  were  as- 
sembled. All  the  tribe  of  Levi,  amounting  in  David's  time 
to  38,000  without  regard  to  their  courses,  including  the  w^hole 
priestly  order,  attended.  The  assembled  nation  also  crowded 
the  spacious  courts.  The  grand  ceremony  commenced  with 
the  offering  of  innumerable  burnt-sacrifices.  Then  followed 
the  removal  of  the  ark — the  symbol  of  the  divine  presence 
— from  Mt.  Zion  to  the  temple.  The  entire  body  of  the 
priests,  accompanied  by  the  vocal  and  instrumental  per- 
formers and  guards  of  the  Levites,  opened  the  procession. 
Then  followed  the  ark,  borne  by  the  Levites  to  the  open 
portals  of  the  Temple,  with  their  voices  and  instruments 
chanting  such  splendid  odes  as  the  47th,  the  9Gth  and  132d 
psalms.  There  can  be  no  reasonable  doubt  also  that  the 
24th  psalm,  composed  by  David  and  sung  on  the  occasion  of 
the  removal  of  the  ark  to  Mount  Zion,  was  adopted  and  used 
at  the  dedication  of  the  Temple.  The  ark  having  been 
received  and  deposited  by  the  priests  in  the  most  holy  place, 
and  the  symbolic  cloud  having  filled  the  house,  Solomon 
himself  ascended  the  brazen  scaffold  which  had  been  erected 
in  front  of  the  temple,  knelt  down,  and  spreading  his  hands 
towards  heaven,  with  the  greatest  solemnity,  and  most  devout 
and  ardent  piety,  consecrated  the  Temple  to  God.  The 
prayer  of  dedication  "which  he  offered  on  this  occasion  is 
inimitable  as  a  composition  for  grandeur  and  sublimity,  and 
excites  equally  our  astonishment  and  admiration,  as  an  ex- 


XX  INTRODUCTION. 

hibition  of  the  spiritual  conceptions  of  Deity  and  the  elevated 
tone  of  religious  sentiment,  which  prevailed  in  such  an  age 
among  such  a  people.  Then  indeed  Solomon  shone  in  his 
highest  lustre,  and  his  behavior  on  this  sacred  occasion  was 
so  grand  and  majestic  as  to  elicit  universal  admiration  and 
unqualified  praise.  This  magnificent  spectacle  took  place  at 
the  usual  time  of  the  feast  of  Tabernacles,  which,  instead  of 
occupying  one  week,  on  this  occasion  extended  through  two, 
during  which  22,000  oxen  and  120,000  sheep  were  offered  in 
sacrifice,  the  people  feasting  on  those  parts  of  the  animals 
which  were  not  set  apart  for  holy  uses.  This  sacred  edifice  was 
designed  henceforth  to  be  the  great  centre  of  unity  in  reli- 
gious worship,  to  the  Hebrew  nation, — the  one  most  holy 
place,  to  which  all  eyes  and  hearts  were  to  be  directed — the 
sole  depository  of' the  sacred  symbols: — where  the  public 
worship  of  Jehovah  was  to  be  conducted  in  a  manner  befit- 
ting the  august  and  awful  majesty  of  the  King  of  kings  and 
I'Ord  of  lords.  And  as  it  fulfilled  a  prophecy  and  was  a  sym- 
bol of  Jehovah's  dwelling  with  his  chosen  people,  so  it  was 
itself  likewise  both  a  prophecy  and  a  type, — a  type  of  the 
Jewish  people  and  Church,  and  a  prophecy  of  God's  continual 
presence  with  those  who  fear  and  worship  him  in  sipirit  and 
in  truth.  Its  history,  therefore,  is  an  index  to  tlie  history  of 
tlie  Jews  themselves.  When  it  fell,  ihey  scattered;  and  as  it 
rose  from  its  ruins,  they  again  gathered  around  it;  and  its 
final  destruction  was  succeeded  by  their  dispersion  among  all 
the  civilized  nations  of  the  world.  Its  erection  was  tlie  great 
event  of  Solomon's  life. 

This  splendid  Temple,  erected  according  to  the  divir.ely 
ordered  model  (1  Chron.  28:  11,  12,  19)  delivered  to  Solomon 
by  his.  royal  father,  stood  425  years;  when  it  was  entiiely 
destroyed  by  Nebuchadnezzar,  King  of  Babylon.  Its  re-edi- 
fication was  commenced  60  years  subsequently  by  Zerubbabel ; 
but  owing  to  numerous  hindrances  it  was  not  completed  till 
B.  C.  Oil,  when  it  was  solemnl}^  dedicated  to  the  service  of 
Jehovah,  73  years  after  its  destruction  by  Nebuchadnezzar. 
The  temple  built  by  Zerubbabel  is  commonly  designated  ^/^o 
second  temple,  as  Solomon's  is  the  first.  It  has  been  frequently 
represented  as  much  larger  than  that  of  Solomon ;  but  if  the 


INTRODUCTION.  XXI 

dimensions  given  in  Ezra  C :  3,  (comp.  Josephus'  Antiq.  xv. 
11.  1,)  relate  to  the  main  building,  as  they  undoubtedly  do, 
then  it  was  even  less  in  length,  no  greater  in  breadth,  and 
only  one  half  its  height.  And  while  it  was  inferior  to  the 
first  in  size,  it  was  still  more  inferior  in  splendor,  for  the  Jews 
were  then  too  poor  to  erect  a  very  magnificent  structure;  so 
that  the  old  men  who  had  seen  the  former,  were  moved  to 
tears  on  beholding  the  latter,  which  appeared  to  them  like 
nothing  in  comparison  with  it.  (Ezra  3:  12.  Ilagg.  2:  3,  seq.) 
The  Temple  of  Zerubbabel,  after  it  had  stood  about  five  cen- 
turies, required  to  be  entirely  reconstructed.  The  work  of 
renovating  and  beautifying  it  was  undertaken  by  Ilerod  the 
Great  about  16  years  before  his  death,  and  was  continued  for 
some  years  after,  so  that  the  Jews  remarked  to  our  Saviour 
that  it  had  been  in  the  process  of  re-construction  46  years. 
This  temple  has  been  sometimes  called  the  third,  but  not  with 
strict  propriety,  for  Zerubbabel's  was  not  taken  down  at  once, 
but  only  by  degrees  to  make  room  for  that  of  Herod,  because 
the  Jews  were  averse  to  its  entire  demolition,  from  the  ap- 
prehension that  the  king  would  not  be  able  to  carry  his  in- 
tentions as  to  its  rebuilding  into  effect  (Josephus'  Antiq. 
XV.  11.  2.)  The  wishes  of  the  Jews  were  respected  by  Herod^ 
and  hence  they  have  never  recognized  but  two  temples,, 
which  coincides  with  the  prophecy  of  Haggai  (Hagg.  2:  9). 

Herod's  Temple  was  10  cubits  longer  than  Zerubbabel's, 
and  exceeded  both  that  and  Solomon's  in  breath.  In  height 
it  exceeded  Zerubbabel's  by  10  cubits,  but  was  20  less  than 
Solomon's.  It  was  also  a  far  more  splendid  edifice  than  the 
one  which  it  replaced,  and  continued  till  A.  D.  70,  when  it 
was  completely  destroyed  by  the  Romans  under  Titus.  The 
Emperor  Julian,  through  hatred  of  Christianity,  undertook 
to  rebuild  the  Temple,  A.  D.  363 ;  but,  after  considerable  pre- 
paration, and  much  expense,  he  was  compelled  to  desist  in 
consequen<}e  of  subterranean  fires  which  burst  forth  from 
the  foundations,  and  the  attempt  was  abandoned. 

Soon  after  the  conquest  of  Jerusalem  by  the  Sara- 
cens, the  Caliph  Orman  erected  a  magnificent  mosque 
on  the  neglected  spot,  where  the  temple  of  Solomon  once 
stood,    and    this    edifice    is    not    less    venerated    by    the 


XXll  INTRODUCTION. 

Mohammedans,  than  the  original  structure  was  by  the 
Jews. 

The  description  which  is  given  of  Solomon's  temple  and 
of  the  palaces  erected  by  him,  as  well  as  the  many  incidental 
allusions  which  we  meet  with  in  the  writings  even  of  the 
earlier  prophets,  to  the  splendor  of  the  private  structures  of 
Jerusalem, — to  houses  of  hewn  stone,  houses  ceiled  with 
costly  wood,  decorated  with  gold,  and  ivory,  and  fitted  up 
with  every  device  which  elaborate  luxury  might  ask  for, 
l^rove  beyond  a  doubt,  that  the  Hebrews,  isolated  as  they 
were,  had  at  that  early  period  reached  a  state  of  advance- 
ment in  the  arts  of  life — substantial  and  decorative — which 
places  them  at  least  on  a  level  with,  if  not  in  advance  of,  any 
IDeople  who  were  their  neighbors  and  contemporaries,  or  of 
any  that  are  known  to  us  by  their  records  and  their  monu- 
ments. 

Having  thus  provided  for  the  appropriate  celebration  of 
the  national  w^orship  according  to  the  expressed  wishes  of 
his  father  David,  the  command  of  Jehovah,  and  his  own  con- 
victions of  duty  and  obligation,  the  attention  of  Solomon 
was  next  directed  to  the  erection  not  far  from  the  Temple  of 
a  palace  of  suitable  magnificence  for  himself,  and  another  in 
a  retired  part  of  the  country  for  his  Egyptian  Queen.  These 
edifices,  though  far  less  celebrated  than  the  Temple,  were 
even  more  extensive  structures,  and  occupied  m'ore  time  in 
building.  His  own  palace  was  1 80  feet  long  by  90  in  breadth- 
Thirteen  years  were  consumed  in  building  it;  and  from  the 
quantity  of  cedar  used  in  its  construction,  it  was  called  the 
House  of  the  forest  of  Lebanon. 

In  consideration  of  the  services  rendered  by  Hiram  to 
Solomon  in  furnishing  materials  for  the  building  of  the 
Temple  and  the  royal  palace,  and  of  a  loan  of  120  talents  of 
gold,  the  Hebrew  king  gave  to  him  20  cities  and  the  sur- 
rounding territory  in  the  land  of  Galilee,  adjoining  the 
dominions  of  Hiram.  These  cities  were  inhabited  not  by 
Israelites,  but  by  the  Aborigines  of  the  qountry;  they  were 
not  included  in  the  territorj'-  allotted  to  the  twelve  tribes,  but 
subsequently  obtained  by  conquest.  Solomon  liad  the  rightj 
therefore,  to  dispose  of  them  in  this  way.     But  they  \vgv© 


lNTU0t)UCTI0N.  Xxiil 

not  acceptable  to  Iliram,  probably  because  the  Tyrians  were 
wliolly  addicted  to  commerce,  and  therefore  were  not  dis^ 
posed  to  remove  from  the  seashore  where  they  were  so  com- 
modiously  situated  for  that  purpose,  to  a  portion  of  the 
country  where  the  soil  required  the  diligent  labors  of  agi-i^ 
culture,  to  Which  they  Were  not  accustomed.  The  harmoni- 
ous relation,  hovVever,  Which  subsisted  between  the  two  kings 
w'as  not  interrupted  by  the  return  of  these  cities  to  Solomon  ; 
and  hence  it  is  presumed  that  a  satisfactory  arrangement  in 
some  other  way  was  made  between  the  parties. 

Peacefully,  prosperously  and  happily,  for  the  most  partj 
did  the  years  of  Solomon's  reign  pass  away.  That  reign  has 
been  rightly  called  the  halcyon  day  of  Israel,  and  second  in 
importance  only  to  that  of  his  father  David.  The  celebrity 
which  this  monarch  acquired  by  his  immense  wealth  and 
regal  magnificence  was  great  and  wide-spread ;  but  it  scarcely 
excelled  that  which  he  obtained  on  account  of  his  extraor- 
dinary wisdom  and  learning.  Admiration  of  the  latter,  no 
less  than  of  the  former,  attracted  crowds  of  distinguished 
foreigners  and  literati  to  his- capital.  Among  these  the  most 
renowned  w'as  the  Queen  of  Sheba.  The  costly  presents 
w'hich  she  brought,  after  the  oriental  fashion,  to  the  Hebrew 
monarch,  evince  the  close  intimacy  which  had  arisen  between 
the  States  of  Sabpea  and  Israel,  and  the  importance  and  ex- 
tent of  the  commercial  transactions  which  had  been  carried 
on  between  them.  The  Queen,  in  order  to  test  the  intellect 
tual  powers  of  Solomon,  came  prepared  with  many  hard  ques- 
tions, i.  <?.,  with  riddles  or  enigmas,  agreeably  to  an  oriental 
custom  which  can  be  traced  back  among  the  Hebrews  to  the 
time  of  the  Judges,  (Judg.  11.:  12,)  and  which  afterwards 
prevailed  among  the  Greeks.  These  riddles  were  usually 
proposed  at  feasts  and  compotations  that  the  time  might 
not  be  spent  merely  in  eating  and  drinking,  but  that 
there  might  be  something  to  exercise  the  vvit  and  ingenuity 
of  the  guests.  The  wisdom  and  magnificence  of  the  king 
more  than  equalled  the  QUeen's  highly  raised  expecta* 
tions.  She  expressed  the  highest  degree  of  admiration 
and  astonishment  at  what  she  saw  and  heard,  and  re- 
turned  to   her  own  country  with  devout  thanksgivings  to 


XXIV  INTRODUCTION. 

the  Lord,  who  had  so  distinguished  and  honored  his  servant 
Solomon. 

The  very  greatness  and  opulence  of  the  Hebrew  monarchy 
however,  became  the  occasion  in  the  hitter  part  of  his  life, 
of  his  declension  from  that  course  of  religious  devotion  and 
moral  propriety  which  distinguished  his  earlier  years.  This 
departure  from  the  path  of  duty  not  only  tarnished  his  fair 
fame,  but  precipitated  the  rupture  and  final  overthrow  of  the 
kingdom.  While  he  greatly  promoted  the  material  interests 
of  his  people  by  commercial  enterprise,  and  encouraged  and 
advanced  the  useful  arts  and  civilization  by  the  lavish  expen- 
diture of  money  on  stately  edifices,  and  other  public  im- 
provements, he  set  the  example  at  the  same  time  of  perni- 
cious and  demoralizing  luxury  and  effeminacy,  and  of  a 
gradual  relaxation  of  the  Mosaic  religion,  which  not  only 
wrought  a  deplorable  change  in  his  own  moral  and  religious 
character,  but  proved  disastrous  to  the  well-being  of  the  na- 
tion. Eeligion  cannot  dwell  with  impurity ;  sensual  indul- 
gence will  unavoidably  eradicate^,  the  love  of  holiness  from 
the  heart,  and  the  mind  so  contaminated  can  never  entertain 
any  becoming  sentiments  of  God,  or  any  love  for  the  precepts 
and  ordinances  of  his  religion. 

In  countries  where  polygamy  is  not  disreputable,  an  un- 
limited indulgence  as  to  the  number  of  wives,  instead  of  be- 
ing regarded  as  a  reproach,  is  looked  upon  as  the  chief  luxury 
of  wealth,  and  the  most  appropriate  appendage  of  royalty. 
The  splendor  of  an  eastern  court  is  regarded  as  complete 
only  when  amidst  wealth  and  luxury  the  greatest  number 
of  female  beauties  are  found  there  But  Solomon  not  only 
went  to  the  utmost  extreme  in  this  particular,  but  in  direct 
violation  of  the  laws  of  Moses,  admitted  numerous  foreign 
women,  who  were  probably  captives  taken  in  war  from  the 
neighboring  countries,  without  any  necessity  or  plausible 
pretext,  into  his  }iaiem;  and  was  weak  enough,  towards  the 
close  of  his  life,  to  permit  them  the  unrestricted  exercise  of 
their  idolatrous  heathen  worship  within  his  dominions;  and 
even  to  appropriate  to  the  obscene  and  barbarous  deities  of 
the  contiguous  nations  a  part  of  one  of  the  hills  which  over- 
looks Jerusalem.     By  thus  giving  his  countenance  to,  if  he 


INTRODUCTION.  XXV 

did  not  actually  join  in,  an  idolatrous  worship,  in  the  sight 
of  the  very  temple,  which  he  had  consecrated  to  Jehovah, 
the  God  of  all  the  earth,  he  set  at  naught  the  fundamental 
principles  of  the  Mosaic  constitution,  which  he  was  most  sol- 
<emnly  bound  to  respect,  and  preserve  with  sacred  inviola- 
bility. He  virtually  revolted  against  the  established  religion 
of  his  country,  and  brought  upon  himself  the  guilt  of  high 
treason.  This  crime  appears  the  more  enormous  in  him  con- 
templated as  the  author  of  the  earlier  portion  of  the  book  of 
Proverbs,  which  is  full  of  the  most  earnest  dissuasives  from 
sensuality  and  the  illicit. indulgence  of  passion.  This  mani- 
festation of  evil  in  one,  the  evening  of  whose  days  should 
have  been  preeminently  distinguished  by  those  virtues 
which  he  so  eaTisestly  and  eloquently  inculcated  in  eailier 
life,  added  to  his  oppressive  exactions,  greatly  alienated  the 
affections  of  his  people,  and  especially  of  the  more  pious  and 
virtuous  among  them.  Solomon  *was  undoubtedly  guilty  of 
a  grievous  sin  in  multiplying  wives  to  such  an  extent,  even 
where  polygamy  prevailed,  and  admitting  heathen  women 
into  his  seragJio.  No  doubt  it  was  in  part  a  fault  which  natu- 
rally grew  out  of  the  circumstances  of  the  age,  the  habits  of 
the  people,  the  degraded  condition  of  females,  and  his  official 
position  as  the  most  wealthy  and  powerful  monarch  of  his 
time,  which  was  thought  to  require  in  him  a  corresponding 
display  of  pomp  in  the  extent  of  his  harem.  These  consid- 
erations may  serve  to  mitigate  the  offence,  but  they  cannot 
justify  it  in  the  sight  of  man,  and  most  surely  not  in  the 
fcight  of  God,  No  wonder  then  that  dark  clouds  began  to 
gather  on  all  sides  about  him.  No  wonder  that  Jehovah 
manifested  his  displeasure  at  the  gross  degeneracy  and  im- 
piety of  one  whom  he  had  so  highly  honored  and  blessed."* 

*  The  b!ots  and  blemishes  in  the  lives  of  such  men  as  David  and  Solomon  have 
evtr  been  a  frequent  and  iavorite  subject  of  unfair  and  malignant  comment  on  the 
part  of  the  adversaries  of  Scripture.  The  existence  of  such  blots,  some  of  them 
very  dark  ones,  will  not  be  denicMl.  And  as  they  were  there,  the  Scripture  is  too 
faithful  a  mirror  not  to  give  them  back.  But  whatever  the  extent  of  the  sin  of  any. 
Scripture  is  in  no  wise  compromised  by  it,  nor  yet  the  righteousness  of  God,  whose 
word  and  utterance  that  Scripture  is.  The  Bible  has  faithfully  recorded  these  sinful 
actions  of  theirs,  but  docs  not  praise  or  justify  them;  on  the  contrary,  it  most  fre- 
quently expresses  the  strongest  moral  disapprobation  of  them.  And  where  it  is 
silent,  this  very  silence  furnishes  an  opportunity  for  the  tetter  exercise  of  the  moral 
C 


XXVi  INTRODUCTIO.V. 

Accordingly  he  announced  to  Solomon,  probably  through 
-Abijah  the  propliet,  that,  because  lie  had  broken  the  Cove- 
nant by  vrhich  be  held  hfs  crown,  the  kingdom  should  be 
Kent  and  divided,  and  a  part  of  it  given  to  one  of  his  subjects. 
The  tranquility  v^hich  had  hitherto  distinguished  Solomon's- 
reign",  now  began  to  be  distarbed  by  foreign  enemies  and  by 
intestrne  feuds.  Tiadad,  a  prince  of  the  ro3^al  family  of 
Edom,  who  '(\'hen  a  child  had  escaped  from  the  bloody  mas- 
sacre of  his  race  by  Joab,  and  taken  refcfge  in  the  court  of 
the  Egyptian  king,  no\T  that  he  had  reacTied  maturity,  took 
up  arms,  regained  possession  of  his  ancestral  throne,  and 
commenced  a  petty  and  harassing  warfare  against  the  Isra- 
elites, by  which  the  commerce  between  th&  lied  Sea  and 
Palestine,  which  v/as  carried  on  by  caravans  through  tho 
desert,  was  greatly  impeded.  But  Solomon  neither  took  ef- 
fective measures  to  check  the  revolt,  nor  curtailed  tiie  insane 
luxury  of  his  court.  On  the  contrary,  as  his  commerce  fell 
olf,  and  his  revenue  from  that  source  became  cTfminis?ied,  he 
resorted  to  heavier  and  more  oppressive  taxation  of  the  poo- 
j*le.  In  the  north,  ITazon,  a  Syrian  adventurer,  who  liad 
lieen  an  ofncer  in  the  army  of  Iladadezer,  seized  upon  Jm- 
mascus,  established  its  independence,  and  made  it  the  seaC 
of  the  kingdom  of  Damascene  Syria.  The  internal  commerce 
of  Solomon  across  the  Syrian  Desert,  at  least  by  its  natural 
channels,  was  thus  cut  off.  A  domestic  enemy  sLill  moio 
dangerous,  appeared  in  tlic  person  of  Jeioboam,  the  son  of 
Nebat,  of  the  tribe  of  Ephraim.  Tliis  man  had  distinguishf^d 
himself  in  the  service  of  the  king,  in  consequence  of  which, 
he  had  been  ap])ointrd  superintendent  of  tlie  laborers  of  his 

souse  of  the  reader,  that  applying  the  rules  ilrawn  fn)in  the  Scriptures  and  from  the 
immutrible  principles  of  morality  grr..ven  in  all  heart.s,  he  may  pass  liis  own  indepcn- 
ttent  judgment  on  the  deed,  oiiher  excusing  or  atvusi;\?,  accDrding  to  his  convicUoi  .s 
pf  right.  Nor  is  the  f.ict  of  tliese  faults  antl  failings,  yea,of  theje  great  and  i,'rie'.»i)us 
fcUis  of  men  in  the  main  good,  though  far  from  boinsr  perfect,  in<;ansisrent  ivitli  their 
J  osiuuu  as  the  bearers  in  their  time  of  God's  prnmist-s,  and  the  witnesses  for  his 
huth  buch  bearers  of  his  word,  such  wirnesses  for  h:s  truth  they  were;  and  a.-? 
bucli  having  indeed  a  treasure,  but  liaving  it  in  earthen  vessi-ls,  so  that  it  is  nothlus? 
tUitnge  if  the  earthen  vessel  should  sometimes  appear.  'J  he  triiih  and  t  anscendcnt 
i.uportance  of  the  moral  princ-ipl  s  and  maxims  contained  in  tlie  books  of  Proverbs, 
p,  c  not  in  tlie  least  impaired  or  ^h^ki  n  by  the  err  s  and  sliis  v,  Inch  si.llied  a  portion 
L,^  ii,(i  writer's  lif^, 


t>rr!ioT)tJCTio^-.  XXV 11 

ONvn  tribe  and  that  of  Manasseh  on  the  public  'buildings  nt 
.Terusalem.  A  conference  widi  the  prophet  Abijnh,  inspired 
Jiirn  with  more  ambitious  thoughts  aai'^l  arras.  On  a  certain 
•o<.>casiGn,  they  mot  without  the  wnlls  of  the  city,  find  Abijali 
'tore  in  pieces  a  new  garment  v.-i-tli  wliich  ori(3  oi*  -the  other 
M'as  clothed,  and  giving  ten  pieces  to  Jeroboam,  assm^e*!  him 
by  this  symbolical  act,  that  in  consequence  of  the  idolatrous 
t?onduct  of  the  king  and  people,  the  governme^.t  of  ten 
tribes,  after  the  <leath  of  Solomon,  should  be  transferred  to 
^lim,  and  be  continued  in  Ivis  line,  on  the  sain e 'Conditions  as 
t-hose  on  tvlirch  it  had  been  assured  to  Bavid,  This  is  the 
'first  symbolical  action  which  we  meet  with  in  any  prophet  of 
i^eOM  Testament;  but  in  after  ages  instances  of  the  kind 
Were  not  unfrequent.  This  significant  act  of  Abijah  was 
soon  noised  abroad,  and  the  jealousy  of  Solomon  was  aroused, 
which  rendered  the  life  of  Jeroboam  no  longer  safe  in  Pales- 
tine. Hence  he  fled  into  Egypt,  where  he  was  hospitably 
-entertained  by  Shishak,  the  first  king  of  the  Diospolitan  d}^- 
nasty  who  now  occupied  the  throne.  It  was  the  same  person 
who  in  the  reign  of  R-eliolDoara  invaded  the  kingdom  of  Ju- 
dah,  at  th-e  head  of  a  large  army,  and  enriched  himself  with 
the  spoils  of  the  Temple. 

It  is  generally  believed  that  these  divine  chastisements 
opened  the  eyes  of  Solomon  to  the  enormity  of  his  offences, 
and  that  in  the  evening  of  his  days  he  truly  repented  and 
returned  to  a  better  course  of  life,  Tho  strongest  proSf  wo 
have  of  his  repentance  i-s  found  in  the  book  of  Ecclesiastes, 
which  l)cars  the  clearest  internal  evidence  of  having  been 
written  by  him  in. old  age,  after  a  long  and  varied  experience. 
In  this  book  he  pass^'s  in  review  the  stores  of  knowledge  ho 
had  accumulated,  the  immense  wealth  which  he  had  possess- 
ed, the  magnificent  works  ho  had  constructed,  the  homage 
he  had  received  from  his  subjects,  the  toils  and  anxieties  he 
had  experienced,  and  the  sins  and  follies  of  which  he  had 
been  guilty,  and  comes  to  the  wise  and  pious  conclusion  and 
to  the  humiliating  confession  that  every  thing  belonging  to 
this  world  is  unsubstantial,  unsatisfactory,  illusive  and  vain  ; 
and  that  to  fear  God  and  keep  his  commandments  is  the 
whole  of  man — the  sum  of  his  duty  and  his  happiness. 


XXVlll  INTROBtrCTlOW. 

Solomon  died  B.  C.  975,  at  the  close  of  a  peaceful  and 
prosperous  reign  of  40  years.  But  the  evils  which  he.  had 
brought  upon  the  land  by  his  misconduct  in  the  latter  part 
of  his  reign  were  irreparable,  and  with  him  expired  the 
glory,  power,  and  integrity  of  the  Hebrew  moT:iarch3>'. 


II. 
THE  WRITINGS  OF  SOLOMON 
King  Solomon  appears  to  have  been  not  only  the  wisest, 
but  the  most  learned  man  of  his  times.  He  far  excelled  all 
his  contemporaries,  as  a  poet,  naturalist,  philosopher,  and 
ethical  writer.  He  is  related  to  have  been  the  author  of  a, 
thousand  and  five  songs.  Of  these,  however,  none  have  been 
preserved  except  two  Psalms  and  the  Canticles,  called  in 
Hebrew  "  the  Song  of  Songs,"  perhaps  because  it  was  regarded 
as  the  best  of  his  compositions  belonging  to  that  class. "^ 

»  Two  Psalms  are  ascribed  to  Solomon  in  the  titles  prefixed  to  them,  «ir-.,  th« 
seveniy-second  and  the  one  hundred  and  twenty. seventh.  With  regard  to  the  latter 
there  appears  to  be  but  little  difference  of  opinion  among  critics.  Nearly  all  seem 
disposed  to  concede  its  authorship  to  the  w  se  king.  It  is  a  short  psalm  belonging  to 
the  Psalms  of  Degrees,  and  was  probably  composed  for  the  purpose  of  being  sung  at 
the  dedication  of  the  Temple.  It  may  ?rare  been  writteo  by  Soiomoo  during  the 
preparation  for  building  that  sacred  edifice,  or  while  its  construction  wa»  in  progress  j 
and  seems  to  have  been  intended  as  an  expression  of  the  well  known  maxim  of  Solo- 
mon, "i\.  man's  heart  deviseth  his  way ;  but  the  Lord  directeth  his  steps."  Prov.  16: 
9.  Comp.  also  Prov.  10:  22.  "With  regard  to  the  authorship  of  the  former  Psalm  there 
is  far  less  unanimity  of  opinion  than  with  respect  to  the  lattex.  The  prepositiore 
lamed  ^  is  sometimes  the  sign  of  the  genitive,  indicating  possession,  propevfyy  and 
then  is  properly  translated  of;  at  other  times  it  is  the  sign  of  the  dative,  and  thcrs 
denotes /o,/or,  or  concerning.  Some  critics  maintain  that  th6  latter  is  the  import  of 
the  preposition  here,  and  that  the  Psalra  was  compost  d  by  David  near  the  close  of  his. 
life,  concerning  his  son,  on  the  delivery  to  him  of  his  kingdom,  in  which  he  invokes 
the  divine  blessing  upon  him  and  predicts  the  prosperity  and  splendor  of  his  reign. 
Others  suppose  that  David,  having  written  the  psalm  on  his  dying  bed,  committed  it 
to  Solomon  to  be  inserted  in  the  Collection  of  Psalms  which  he  had  prepared  for  the 
public  services  of  the  sanctuary.  Against  t;  ese  opinions  there  lies  this  weighty  ob- 
jection that  the  preparation  lamed  in  every  other  place  where  it  occurs  in  the  titles 
prefixed  to  the  Psalms  without  any  thing' to  limit  its  application,  always  indicates  the 
author.  This  is  conceded  by  those  who  advocate  the  Davidic  origin  of  the  psalm- 
It  would  be  contrary  to  all  philological  propriety  to  make  this  an  exception  to  the 
general  usage,  unless  the  exigency  of  the  place,  arising  from  internal  evidence,  im. 
periously  demands  it.  But  this  has  never  been  satisfactorily  shown ;  for,  although 
the  Psalm  is  of  such  a  character,  as  that  it  might  ha\e  been  written  by  David  re- 


n 


INTRODUCTION.  XXIX 

Tho  united  voice  of  antiquity  and  the  concurrent  testimony 
of  all  generations  ascribe  this  poem  or  collective  series  of 
idyls  to  Solomon;  and  internal  evidence  strongly  corrobo- 
rates that  testimony.  "  The  whole  hue  of  the  book,"  says 
Pareau,  ''  and  its  exquisite  poetic  elegance  seem  to  us  to  point 
so  strongly  to  the  very  splendid  age  of  that  king,  and  to  his 
genius  wholly  disposed  to  florid  diction,  such  as  he  has  shown 
in  the  book  of  Proverbs,  e.  g.^  in  chap.  vii.  10-15,  that  though 
his  name  were  not  inscribed  in  the  commencement  of  the 
book,  we  should  readily  suspect  that  he  was  its  author."  The 
book  has  always  been  classed  among  the  Canonical  and  inspir- 
ed writings  of  the  Old  Testament,  and,  though  not  quoted  in  the 
New  Testament,  it  unquestionably  formed  a  partof  the  Jewish 
Scriptures,  (Josephus'  Antiq.  viii.  2,  5,  and  Contr.  Ap.  1,  8,)  was 
translated  by  the  authors  of  the.Septuagint  Version  into  the 
Greek  language,  is  included  in  all  the  ancient  catalogues  of  sa- 
cred books,  and  expressly  attested  by  Melito  in  the  second  cen- 
tury, Origen  in  the  third,  Jerome  near  the  close  of  the  fourth, 
and  in  the  fifth  by  the  Jewish  Sargum  and  Theodoret,  bishop  of 
Cyprus.  With  regard  to  its  scope  and  design,  a  great  variety  of 
opinions  have  been  entertained.  The  subject  of  the  book  is  con- 
fessedly Love  ;  but  what  kind  of  love,  and  between  what  par- 
ties, are  questions  which  have  greatly  perplexed  critics.    Some 

gpecting  Solomon,  yet  there  is  nothing  in  it  to  preclude  the  idea  that  it  was  written 
by  Solomon  himself,  and  therefore  rightly  ascribed  to  him  The  circumstance  that 
at  the  end  of  the  psalm  there  is  appendid  the  superscription,  ''the  prayers  of  David 
are  ended,"  does  not  in  the  least  militate  against  this  opinion ;  for  this  superscriptioi> 
announces  nothing  mose  than  that  David  is  to  be  regarded  as  the  principal  author  of 
the  first  book  or  collection  of  Psalms,  of  which  this  psalm  forms  the  conehision  ;  be- 
cause there  are  several  psalms  in  this  collection  which  were  undoubtedly  composed 
by  others.  The  Messianic  cliaracter  of  the  7:?d  Psalm  is  admitted  by  all  the  best 
commentators,  either  in  a  primary  or  secondary  sense.  Those  who  adopt  the  latter 
view  Suppose  that  it  was  written  primarily  wjth  3  VJew  to  celebrate  the  s/;lendid  reign 
of  Solomon,  and  thai  only  in  4  secondary  and  remote  sense  is  it  descriptive  of  the 
31cssiah  and  his  kingdom.  But  even  if  we  should  admit  the  principle  of  a  two-fold 
appl.cation  and  double  sense  in  any  case,  we  see  no  good  reason  why,  according  to 
some  of  the  most  judicious  interpreters,  thjs  pisalm  should  not  be  regarded  as  appli- 
cable immediately  and  exclusively  to  the  Messiah,  and  as  entirely  prophetic  of  him. 
Interpreted  as  a  prediction  of  his  glorious  and  universal  reign,  it  is  clear  and  free 
from  all  exaggeration ;  applied  to  Sojonjon,  it  is  replete  with  immeasurable  hyper- 
bole. The  most  ancient  Jewish  Rabbles  interpreted  it  of  the  Messiah,  and  the 
greatest  violence  must  be  employed  to  adapt  it  to  any  other  subject.  The  imagery  of 
the  psalm  is  undoubtedly  borrowed  from  the  peaceful  and  brilliant  reign  of  Solomon, 
as  is  that  of  the  second  psalm  from  the  m^ftial  and  triumphant  reign  of  Payid. 


XXX  INTRODUCTION. 

maintain  that  the  subject  of  the  poem  or  poems  is  physical 
love;  that  the  poem  is  a  mere  amatory  sonfr,  descriptive  of 
wedded  love;  an  epithalamium  or  nuptial  dialogue  in  praise 
of  marriage,  and  especially  of  monogamy :  that  it  viras  com- 
posed on  the  occasion  of  the  marriage  between  Solomon  and 
the  princess  of  Egypt,  and  was  designed  to  celebrate  that 
event;  that  Solomon  and  the  princess  are  the  characters  in- 
troduced into  it,  and  that  it  has  no  religious  element  or  ob>- 
ject.  Others  suppose  that  the  chaste  mutual  love  of  two 
young  persons  antecedent  to  marriage  is  here  celebrated. 
But  the  great  body  of  oriental  scholars  and  Biblical  critics^ 
both  those  who  have  denied  the  inspiration  of  the  poem,  and 
those  who  have  regarded  it  as  an  inspired  composition,  main- 
tain that  it  is  an  allegory.  The  Jewish  writers  from  the  ear- 
liest times  have  always  regarded  i^b  as  such,  and  it  is  hardly 
probable  that  on  any  other  suppositdon  it  would  have  been 
admitted  into  the  sacred  canon.  Some  commentators,  hoiy- 
ever,  hold  that  its  primary  and  literal s-ense  has  reference  to 
the  event  of  Solomon's  marriage,  white  ina.deeper  secondary 
and  mystical  sense  it  is  allegorical*,  ©tiiers,  however,  main- 
tain that  it  is  simply  and  purely  a  3a<?i'«d' allegory,  without 
any  historical  basis  whatever,  and  without  having  been  even 
suggested  by  any  particular  event  in  the  life  of  Solomon; 
but  that  it  is  descriptive  of  the  mut'jiaL  love  which  subsists 
between  Jehovah  and  his  ancient  people-;  or  prophetically 
between  Christ  and  his  Church,  or  Ch.rfstand'each  individual 
Christian,  clothed  in  figures  borrowed^  from. the  ardor  of  hu- 
man passions.  There  can  be  no  rca-sonable  doubt  that  it  is  a 
sacred  allegory,  having  only  a  sinsgle  sense,  though  the  style, 
lanf^uage  and  form  of  the  poem-  may  have  been  suggested  to 
Solomon's  mind  by  his  own  marriage  with  the  Egyptian 
princess.  It  is  intended,  we  think,  to  describe  the  covenant 
I'elation  and  attachment  of  Jehovah  to  hi»  ancient  people; 
but  not  in  such  a  sense  as  to  exclude  Christ  and  the  Christian 
church.  The  Jehovah,  whose  love  io  Ms  people  under  the 
old  covenant  is  depicted,  is  also  no  other  than  Christ,  the 
divine  logos,  who,  in  all  times  has  revealed  to  mankind  the 
will  and  glory  of  God,  and  who  offered  himself  in  a  huiuan 
form  a  sacrifice  to  redeem  and  purchase  to  himself  a  glorious 


INTRODUCTION.  XXX'l 

church,  identical  in  substance,  though  differing  in  otttward 
form  and  dispensation  from  the  Jewish.  Though  not  strictly 
prophetical  of  Christ  and  his  Church,  therefore,  yet  it  includes 
the  latter  as  a  component  part  of  the  one  Chttrch  of  the 
living  God,  and  the  former  as  the  great  head  of  ih[it  ehurcb 
in  all  ages  and  under  every  dispensation. 

As  to  the  idea,  entertained  by  some,  that  the  descriptions 
in  this  book  represent  the  relation  of  an  individual  soul  !o 
Christ,  the  vital  union  and  mutual  love  subsisting  l>etvveen 
Christ  and  every  true  disciple  of  h'is,  ffe  think  they  can  be 
thus  applied  only  by  way  of  accommodation,  and  that  in 
making  such  an  applicotion  of  ihetn  the  greatest  caution  is 
necessary,  lest  it  should  lead  to  mysticism  and  engender 
spiritual  pride.  The  Song  of  Solomon  has  been  olyected  to 
by  some,  as  being  indelicate  in  its  expressions.  But  mucli 
of  this  apparent  indelicacy  is  chargeable  to  the  translation,  and 
is  not  the  fault  of  the  original  poem;  some  of  it  arises  from 
mistaking  descriptions  of  the  dress  for  descriptions  of  the  na- 
ked person ;  and  some  from  a  change  of  manners  and  customs. 
It  would  appear  from  the  statement  in  1  Kg.  4:  33,  that  the 
natural  history  of  plants  and  animals  was  a  favorite  study 
with  Solomon,  and  occupied  a  large  portion  of  his  time  and 
attention.  His  works,  however,  in  that  interesting  depart- 
ment of  knowledge,  whatever  they  may  have  been,  have^ 
suffered  the  same  fate  as  the  most  of  his  poems :  and  had 
they  been  handed  down  to  our  times,,  they  would  doubtless 
have  been  valuable  rather  as  a  collection  of  facts  than  far 
the  development  of  any  important  principle.  They  had  no- 
claims  on  the  ground  of  inspiration  or  fr&m  their  importance 
in  a  religious  or  ethical  point  of  view,  to  be  preserved  with 
special  care  and  scrupulous  regard  by  the  Jews,  and  hence,, 
like  all  except  the  historical  and  religious  literature  of  the 
Hebrews,  has  long  since  passed  down  the  stream  of  time 
into  the  ocean  of  oblivion.  But  the  books  of  Proverbs 
and  Ecclesiastes  from  the  pen  of  the  royal  scholar  have 
been  preserved  in  the  Hebrew  and  Christian  canons  to  our 
times,  in  the  former  of  which  is  exhibited  the  ethical  wis- 
dom of  Solomon,  and  in  the  latter  his  philosophical  wis- 
dom. 


XXXll  IXTRODUCTIOX. 

The  book  of  Ecclesiastes,  (ITeb.  nSn'p,  qochehth,)  or  the 
Preacher^  is  ascribed  to  Solomon  in  the  work  itself,  and  was 
regarded  as  his  composition  by  the  early  Jewish  interpreters, 
and  the  great  body  of  ancient  Christian  divines.  With  this 
opinion  the  general  scope  and  subject  matter  of  the  book 
well  correspond,  on  the  supposition  that  it  was  written  in  the 
latter  part  of  his  life,  after  he  had  been  brought  to  true  re- 
pentance for  his  sins.  Peculiarly  truthful,  appropriate  and 
impressive  does  the  book  become  in  regard  to  the  emptiness 
and  vanity  of  all  earthly  objects,  possessions,  pursuits  and 
expectations,  when  viewed  from  the  stand-point  of  the  varied 
experience  and  extensive  observation  of  such  a  king  as  Solo- 
mon, at  the  close  of  his  mortal  career.  Doubts  respecting 
the  authorship  of  the  book,  however,  have  been  entertained 
in  recent  times  by  critics  of  ditferent  schools  of  theology, 
chiefly  in  consequence  of  its  phraseology  and  style,  and  from 
some  expressions  which  incidentally  occur  in  it.  The  first 
writer  of  note  who  called  in  question  the  commonly  received 
opinion  respecting  the  author  of  the  book,  was  Grotius,  who 
has  since  been  followed  by  Stuart,  Ilengstenberg  and  some 
other  orthodox  commentators,  to  say  nothing  of  those  which 
belong  to  the  rationalistic  school.  But,  we  remark,  a  senti^ 
ment  so  uniform  and  so  long  entertained  both  in  the  Jewish 
and  Christian  churches,  is  not  to  be  set  aside  except  by  the 
most  decisive  evidence  against  it :  and  it  may  well  be  doubted 
whether  much  more  weight  has  not  been  given  to  the  objec- 
tions urged  against  it,  than  a  careful  consideration  of  the 
facts  will  warrant.  The  canonical  authority  of  the  book  is 
undeniable,  whatever  doubts  or  speculations  may  be  thrown 
in  the  way  of  its  authorship.  Our  Lord  does  not,  indeed,  - 
quote  directly  from  it  in  his  discourses,  but  he  makes  frequent 
allusions  to  it.  To  enter  further  into  the  discussion  respect- 
ing the  authorship  of  Ecclesiastes  or  to  analyze  minutely  its 
contents  and  argument  would  transcend  the  scope  of  the 
present  introduction. 

Two  books  classed  by  the  Lutheran  and  lieformed  churches 
among  the  Apocrypha,  have  been  attributed  to  Solomon,  viz: 
"The  Wisdom  of  Solomon,"  and  "The  Wisdom  of  Jesus,  the 
Son  of  Sirach."     The  first  has  been  thought  to  bear  a  resem- 


t)!ance  to  the  canonical  book  of  Ecclesuisic^g.  But  though  it 
is  ascribed  to  the  same  author,  and  contaitis  many  sublime 
ideas  respecting  the  perfections  of  God,  and  many  excellent 
Jnoral  precepts,  it  could  not  have  proceeded  from  his  pen, 
because  it  exhibits  clear  and  indisputable  Wiarks  of  a  later 
■age.  It  contains,  for  instance^  numerous  citations  from  the 
prophetical  Writings  of  Isaiah  and  Jeremiah,  vrho  did  not 
live  till  long  after  tiie  reign  of  Solomon.  The  boolc,  more- 
over, was  never  e^Jtant  in  the  Hebrew  language,  but  was  evi- 
dently composed  in  Oreeic,  as  we  now  have  it;  it  Was  never 
admitted  into  the  Jewish  canon^  and  appears  to  hare  been 
Unknown  to  Philo  and  Josephifs.  It  was  apparently  written 
by  an  Hellenistic  Jew,  residing  in  Egypt,  probably  at  A\e%' 
andrifl,  for  the  benefit  of  those  of  his  nation  who  did  not 
understand  Hebrew,  B«t  who  he  was  or  where  he  lived, 
whether  before  or  shortly  after  the  Cliristian  era,  is  uncer- 
tain. It  has  been  admitted  into  the  second  canon  {Deutero 
canonical)  by  the  Roman  Catholic  Church,  because  found  ill 
the  Septuagint  version,  translated  from  that  into  the  Vulgate^ 
6,nd  declared  canonical  by  the  third  council  of  Carthage. 
But  Jerome  calls  it  pseudepigraphal  and  refrained  from  cor- 
recting the  old  Latin  version  of  it,  inserted  in  the  Vulgate, 
because,  as  he  says,  he  desired  only  to  amend  the  Canonical 
books.  The  Book  entitled  "  The  Wisdom  of  Jesus,  the  Son 
of  Sirach,"  or  "  Ecclesiasticus,"  has  been  attributed  to  Solo- 
mon from  its  marked  resemblance  to  the  Book  of  Proverbs, 
of  which  it  is  in  part  a  designed  imitation.  It  is  cited  as  his 
by  several  of  the  fathers;  the  Councils  of  Hippo,  (A.  D.  393^) 
and  Carthage,  (A.  D.  397,)  pronounced  it  the  work  of  Solo- 
mon, and  their  decision  was  adopted  by  the  Council  of  Trent, 
It  is  accordingly  placed  by  the  Romish  Church  among  the 
Deutero  canonical  books.  It  is  unquestionably  a  work  of 
great  value,  much  admired  for  the  excellence  of  its  political, 
moral  and  religious  precepts,  and  regarded  as  not  inferior  in 
many  respects  to  the  Proverbs,  Still  on  critical  grounds  it 
has  no  claim  to  be  regarded  as  the  work  of  Solomon,  or  as 
an  inspired  production.  It  was  indeed  originally  written  in 
Hebrew,  and  Jerome  says  that  he  had  met  with  it  in  that 
form ;  but  the  original  has  long  since  perished,  except  some 


XXXiV  lKl-'liODi;cTtoN\ 

Forty  passages  presorved  in  ihe  Jewish  Ilubbinical  -Writlng-iv 
It  must  have  been  composed  long  after  the  time  of  Solomon. 
For  that  monarch,  together  with  the  succeeding  prophets 
that  flourished  before  and  after  the  Captivity,  is  here  meh- 
tioned  (ch.  27:  13,  etc.).  The  High  Priest  Simoii,  Who  lived 
a  little  before  the  Maccabees,  is  spokeli  of  (ch.  1 :  1-^21).  The 
words  of  the  Prophet  Malachi  are  cited  (ch.  48i  lO,  from 
Mai.  4:6);  and  the  aiUhor  describes  hhnsplf  iii  cirCiimstance<5 
that  couhl  not  haVe  occurred  to  Solo'mon.  (vid.  ch.  34:  10,  12. 
51  :  6,)  And,  finally,  it  virtually  disclaims  the  idea  of  Solo- 
mon's being  tlie  author;  for  it  professes  to  be  the  production 
of  one  Jesus,  the  Son  of  Sirach.  (vid.  Title  and  ch.  50:  27.) 
Of  the  real  author  we  know  nothing  more  than  what  he  has 
himself  disclosed.  The  present  Greek  translation  was  made 
by  the  grandson  of  the  author,  bearing  the  same  name,  who 
lived  about  B.  C.  131.^  It  was  probably  written  about  B..C. 
180.  But  there  is  no  evidence  that  it  ever  formed  a  part  of 
the  Jewish  canon,  or  was  written  by  divine  inspiration,  and 
consequently  is  very  properly  placed  with  the  "  Book  of  Wis- 
dom," by  Protestant  Christians,  among  the  Apocryphal  books, 
useful  to  be  read  for  edification,  but  having  no  peculiar  au- 
thority. 

The  pre-eminent  wisdom  of  Solomon  was  promulgated  to 
the  vrorld  partly  in  brief  aphorisms,  sententious  and  pruden- 
tial maxims  and  proverbial  sayings,  clad  in  the  pleasing  and 
attractive  garb  of  poetry.  And  if  David  is  the  first  and  most 
successful  writer  of  psalmodical  jooetry,  Solomon  is  on  the 
other  hand,  the  first  and  most  successful  writer  of  proverbial 
poetry.  Of  proverbs  he  is  said  to  have  spoken  three  thou- 
sand. 1  Kg.  4:  32.  A  part  of  them  (about  500)  have  been 
preserved  and  transmitted  to  our  tim.es  in  the  Book  which 
we  have  attempted  to  explain  in  the  following  ^ages.  This 
species  of  ethical  and  didactic  composition  obtained  among 
tlie  Hebrews  the  general  appellation  of  Mashed^  (^^"5,  D'StVO.) 
for  which  the  English  language  furnishes  no  term  of  exactly 
equivalent  power.     The  Hebrew  verb  (l\^'^.)  from  which  the 


*  .According  to  Winer,  the  Greek  translator  belongs  to  the  time  of  Evergctcs  the 
second,  who  reigned  in  the  second  half  of  the  second  century  before  Christ. 


iNTRotrrcTiorr.  xxxy 

tiotlil  I's  derived,  signifies  1.  to  rule,  io  govern,  2.  to  compare,  to 
/t^T/i,  to  assimilate.  From  the  latter  of  these  two  general  sig- 
nifications are  derived  the  coUateral  meanings  to  sjycak  a  par- 
i'hle,,  to  fitter  a  j^roi'erl,  to  discourse  in  fgnrative  language.  Ilenco 
the  kindred  noun  Afashal  came  to  signify  a  similitude,  a  com- 
parison. Si  parable,  ii  proverb,  a  fable,  an  a/legorg,  n  pith g  sentence 
or  sententious  saging,  an  apothegm,  the  gnome  {j'^cofl'f^  of  the 
Greeks,  a  parallelistic  distich  or  ])ocm.  The  same  latitude  of 
signification  is  found  in  the  corresponding  Syrinc  and  Chaldee 
terms.  Thus  vce  see  that  the  Hebrew  noun  embraces  within 
the  comprehensive  bcope  of  its  generic  meaning  the  r^ana- 
[•iolrj  and  the  TZaootiila  of  the  Greeks,  and  the  English  ;;ara- 
blc  and  jt^rofcri.  i\ccordingly  we  find  the  Greek  term  T.anm- 
fdo.-,  tlie  \^'Aim  proccfhia,  and  the  English  -proverh  employed  in 
the  Scriptures  in  the  \vidrt  Hebrew  sense  of  parable,  moral 
similitude,  sentcrdious  ma.'cim,  allegory  ov  figurative  discourse,  and 
didactic  instruction.  In  the  NeW  'i'estament,  T.apapjOJx  ;ind 
TjJ.nocata  are  used  interchangeably.  AVhat  the  first  three 
Evangelists  call  Tzaod^.ohu  {parables),  St.  John  calls  T.ajiOL- 
fdac  {proverbs).  See  John  TG:  25.  10:0.  This  bowk  i.s' de- 
nominated "  the  Pi-oveibs  (S'^T'^''?.  Tzo.oocaio:.  provcrlia.)  of 
Solomon." 

A  proverb  is  a  short  pithy  sei^tence,  v.diich  emdiodies  a  well 
known  and-  admitted  ti'ith;  or  l^omrnon  fact,  ascertained  by 
experience  or  observation,  and  which  passes  current  among 
the  masses  of  society.  lieing  i'ounded  on  a  self-evident  truth, 
or  on  a  fact  established  by  general  experience  and  observation, 
the  'svhole  loce  and  pungency  of  the  Pj'overb  lies  in  its  ap- 
plication, and  not  in  the  depth  and  ingenuity  of  the  original 
iurm.  It  has  been  briefly  and  pertincaitly  defined  as  "one 
nian's  vrit,  and  all  men's  wisdom."  A  ma.rim  is  a  jninciple 
generally  received  or  admitted  as  true.  A  jirocerb  therefore 
ii  a  maxim,  but  a  maxim  does  not  necessarily  Ijeconie  a  pro- 
^•erb.  It  nuist  first  pass  the  ordeal  of  universal  sulirage,  be- 
foie  it  can  obtain  a  place  in  the  pi-orerbial  literature  of  a  na- 
tion. And  in  ordt-r  to  this,  it  is  requisite  that  it  should  m.eet 
a  i^eneral  want  and  accord  v/ith  the  popular  taite  and  leeling, 
A  maxim  may  be  just  and  important;  but  if  its  cii'culation  is 


XXXVl  '    INTRODUCTION, 

restricted  by  the  nature  of  the  subject  to  a  single  scienCiS 
(e.  g.,  philosophy,  mathematics,  hermeneUtics,  etc  );  if  it  re-^ 
lates  to  matters  which  do  not  occupy  public  attention,  or 
come  within  the  ordinary  scope  and  range  of  general  thought, 
its  use  will  be  too  limited  to  justify  us  in  pla,cing  it  among 
the  Proverbs  of  a  people.  Though  it  may  be  "the  wit"  of 
one,  it  is  only  the  wisdom  of  a  particular  class,  and  its  use 
will  be  confined  to  that  class.  "  Proverbs  in  conversation," 
says  Matthew  Henry,  "are  like  axioms  in  philosophy,  max- 
ims in  law,  and  postulates  in  mathematics,  which  nobody 
disputes,  but  erery  one  endeavors  to  expound  so  as  to  have 
them  on  his  side."  Cervantes  happily  calls  them  "  short  sen- 
tences drawn  from  long  experience."  "  Proverbs,"  says  a  late 
writer,  "come  from  the  character,  and  are  alive  and  vascular. 
There  is  blood  and  marrow  in  them.  They  give  us  pocket- 
editions  of  the  most  voluminoas  truths.  There  is  no  waste 
material  in  a  good  proverb  ;  it  is  clear  meat,  like  an  egg — a 
happy  result  of  logic  with  the  logic  left  out;  and  the  writer 
who  shall  thus  condense  his  wisdom,  and  as  far  as  possible 
give  the  two  poles  of  thought  in  every  expression,  will  most 
thoroughly  reach  men's  ,ninds  and  hearts."  A  Proverb,  like 
a  comparison,  admits  of  an  unlimited  application  to  analogous 
cases.  Like  the  parables  of  our  Lord,  Proverbs  may  be  di- 
vided into  two  distinct  classes,  viz.,  literal  and  figurative  or 
allegorical.  The  former  class  comprises  those  which  admit 
only  of  a  literal  interpretation^  and  are  to  be  understood  ac- 
cording to  the  plain,  obvious,  grammatical  meaning  of  the 
terms  in  which  they  are  exi)ressed.  The  latter  comprises 
those  in  which  one  thing  is  said  and  another  meant.  In  the 
former  case  tho  literal  sense  exhausts  the  meaning;  in  the 
latter,  it  is  of  no  further  use  than  to  suggest  the  applied 
meaning.  The  following  are  examj^les  of  the  first  class: 
"  Honesty  is  tlie  best  policy,"  "  Right  wrongs  no  man,"  etc. 
To  the  se.-ond  class  belong  such  proverbs  as  these:  "Drink 
water  from  your  own  cistern,"  "  Every  one  draws  the  water 
t3  his  own  mill."  So  the  corresponding  Italian  proverb, 
'  Every  one  rakes  the  embers  to  his  own  cakes."  ''There  is 
many  a  slip  between  the  cup  and  the  lip."  "Strike  while 
the  iron  is  hot."     "  Physician-,  heal  thyself."     "  Chose  who 


INTRODUCTION.  XXXVll 

live  in  glass  houses  should  not  throw  stones."  These  and 
similar  proverbs  have  a  real  sense  quite  distinct  from  their 
literal  meaning,  and  this  must  be  d  termined  from  the  con- 
nection in  which  they  are  employed,  and  the  particular  ap- 
plication which  is  made  of  them.  Among  the  Greeks  prov- 
erbs were  called  napoqi'tat  (from  niipa,  near^  and  oc/xoc;^ 
way)  wayside  idioms^  because  common,  and  adapted  to  meet 
daily  wants;  and  also  for  the  purpose  of  distinguishing  them 
fix)m  the  more  logical  and  discriminating  harangue  of  schools 
and  philosophers.  The  Romans  termed  them  adagla^  be- 
cause they  were  -ad  agendum  apia,  practical  maxims  fitted  for 
quickly  solving  the  problems  of  daily  life.  Brevity  appears  to 
be  one  of  the  constituent  elements  of  a  proverb.  It  is,  in- 
deed, more  than  this.  It  is  a  prime  excellence,  without 
which  it  can  retain  neither  the  name  nor  the  nature  oTa 
proverb.  This  is  indicated  by  the  word  itseU—prove7-bia,  if 
(from  ^?'o  and  verbum),  for,  or  instead  of  words,  i.  e.  few  words.  »  • 
As  the  pronoun  is  used  in  the  place  of  a  noun,  to  avoid  its 
too  frequent  repetition,  so  the  proverb  is  a  representative 
phrase  resorted  to  for  the  purpose  of  avoiding  tedious  expla- 
nations and  arguments.  Hence  it  is  made  as  compact  and 
portable  as  possible,  and  compressed  v/ithin  the  compass  of 
the  fewest  possible  terms.  And  not  only  is  it  made  as  brief 
as  possible,  but  in  other  respects  it  often  assumes  a  shape 
most  convenient  for  the  memory  to  retain.  A  large  number 
of  proverbs,  in  every  language,  have  taken  the  form  of  po- 
etry ;  and  particularly  in  European  languages,  they,  have 
availed  themselves,  to  a  considerable  extent,  of  the  mne- 
monic aid  supplied  by  rhyme  and  alliteration.  The  Hebrew 
language,  though  not  rhythmical,  is  much  more  favorable  to 
conciseness  of  expression  than  the  English.  We  are  often 
compelled  to  employ  many  words  to  express  an  idea  which, 
in  the  Hebrew,  is  enunciated  in  very  few.  Thus,  in  the  He- 
brew proverb,  "A  man's  heart  deviseth  his  way;  but  the 
Lord  directeth  his  steps,"  twelve  words  are  employed  in  our 
standard  version ;  and  it  can  not  well  be  translated  with 
less;  while  in  the  original  there  are  only  seven.  80  again  in 
the  proverb,  "  When  a  man's  way  pleases  the  Lord,  he  makes 
even  his  enemies  to  be  at  peace  with  him,"  there  are  seven- 
D 


XXXviii  INTRODUCTION^. 

teen  Words  iti  the  stitndard  English  vefsioti,  atid  hut  el^hl  hi 
the  original.  Many  English  proverbs,  however,  are  very 
brief:  e.g.,  "Extremes  meet;"  "  Right  wrongs  no  man;" 
*'  Forewarned,  forearmed ;"  "  Man  proposes,  but  God  dis- 
poses;" "  Light  gains  make  heavy  purses."  Horace  insists 
iipon  Brevity  as  one  of  the  express  rules  of  didactic  poetry : 
"Short  be  the  precept,  which  with  ease  is  gained 
By  docile  minds,  and  faithfully  retained." 

The  same  sentiment  is  expressed  by  Solomon  in  the  para- 
bolic manner.    (Eccl.  xii.  :  11.) 

"The  words  of  the  wise  are  like  goads, 

And  like  nails  that  are  firmly  fixed." 

"  It  is  the  i^roperty  of  a  proverb,"  says  Henly,  "  to  prick 
sharply,  and  hold  firmly  ;"  and  Herbert  entitles  his  collec- 
tioll  of  proverbs  "Jacula  Prudentum,"--^something  hurled, 
and  striking  deep. 

The  Proverb  has  its  origin  in  the  nature  of  man,  and  is 
admirably  adapted  to  the  wants  of  social  life,  particular!}^  in 
its  earlier  stages.  By  the  concise  and  epigrammatic  style 
■which  characterizes  it,  and  by  the  exact  correspondence  be- 
tween the  different  members  which  compose  it,  the  atten- 
tion of  the  hearei'  or  reader  is  awakened,  the  ear  is  pleased} 
and  the  memory  is  aided.  The  assistance  furnished  to  the 
memory  by  the  peculiar  structure  of  Proverbs  will  be  appar- 
ent, when  we  consider  that,  in  the  earlier  periods  of  the  hu- 
man race,  and  for  a  long  series  of  years,  the  facilities  for  ac- 
quiring and  diffusing  knowledge  were  very  limited.  The  art 
of  printing,  which,  in  modern  times,  has  produced  such  a 
wonderful  revolution  in  the  world  of  letters,  was  then  un- 
known. The  labor  and  expense  attending  the  copying  of 
books,  prevented  their  multiplication  to  any  considerable  ex- 
tent;  and  the  ability  to  read  or  write  was  confined  to  very 
few.  Instruction,  for  the  most  part,  was  necessarily  com- 
municated orally,  and  the  memory  of  the  scholar  was  ah 
most  the  only  store-house  in  which  the  maxims  of  the 
teacher  were  deposited.  Hence,  we  find  that  in  the  infancy 
of  nations  and  of  society,  the  usual  mode  of  didactic  instruc- 
tion was  by  brief,  detached,  and  easily-remembered  aphor- 
isms, proverbs,  gnomes,  comparisons,  and   enigmas.     These 


INTRODUCTION.  XXXIX 

were  the  result  of  much  thouglit  and  careful  observation  ; 
and  they  were  clothed  in  the  most  pleasing  and  attractive 
garb  which  the  language  ^ould  furnish,  the  elfect  of  which 
was  usually  hightened,  especially  in  the  case  of  the  lie- 
brews,  by  the  introduction  of  a  judicious  antithesis,  both 
in  the  sentiment  and  the  expression.  They  were  kept  in 
constant  use  and  circulation,  were  committed  to  memory 
by  all  classes  with  little  effort,  and  became  to  the  masses 
the  maxims  by  which  the  conduct  of  life  was  regulated. 
Compositions  of  this  character  may  be  viewed  as  a  kind  of 
picture — writing,  which  addresses  itself  Avith  effect  to  the 
senses,  particularly  of  a  rude  and  uncultivated  people,  who 
can  profit  by  the  fruits  of  reasoning,  without  being  able 
to  attend  to  its  forms.  Hence,  we  find  that  the  literature 
of  all  the  nations  of  antiquity  which  occupy  a  conspicu- 
ous place  in  history,  abounds  in  proverbs.  The  sayings 
ascribed  to  the  wise  men  of  Greece  are  of  this  character. 
The  "  Works  and  Days"  of  Hesiod,  which  furnishes  the 
earliest  specimens  of  Grecian  didactic  poetry,  contains  many 
precepts  on  the  conduct  of  life,  expressed  in  proverbial 
form.  After  Hesiod,  the  didactic  productions  of  the  Greeks 
consisted  almost  entirely  of  moral  precepts  or  sentences, 
expressed  with  brevity,  terseness  and  force,  and  denomin- 
ated gnomes,  yi^cdfiai.  From  this  circumstance,  the  writers 
have  been  called  Gnomic  poetg.  This  method  of  imparting 
ethical  instruction  accorded,  also,  with  the  sedate  ancrdelib- 
erate  character  of  the  Romans,  But  it  was  in  the  East, 
among  the  Hebrews,  Syrians,  Arabi£ins,  Egyptians,  Persians 
and  Scythians,  that  it  most  prevailed;  and  it  is  there  that, 
from  the  fixed  and  unvarying  character  of  the  habits  and 
literature  of  the  people,  the  ancient  reverence  for  proverbs 
and  gnomes  still  exists. 

But  while  it  is  true  that  proverbial  sayings  originated  in 
the  childhood  of  the  human  family,  and  are  particularly 
adapted  to  a  period  of  limited  culture,  their  utiliii/  is  by  no 
means  confined  to  such  a  state  of  society.  Hence,  we  find 
that  the  literature  of  modern  nations,  both  oriental  and  occi- 
dental, from  China  to  Mexico,  abounds  in  compositions  of 
this  kind.     The  place  they  occupy  in  the  domain  of  litera- 


Xl  .  INTRODUCTION. 

ture  becomes,  it  is  true,  less  conspicuous  and  important,  as 
civilization  and  intellectual  culture,  the  arts  and  improve- 
ments of  social  life,  and  popular  education  advance;  still, 
they  will  never  be  entirely  banished  from  that  domain. 
Embodying,  as  they  do,  in  concise,  attractive,  and  easily- 
remembered  sentences,  the  results  of  extensive  comparison, 
observation,  and  experience,  they  will  always  be  classed 
among  the  most  valuable  guides  of  human  conduct,  in  the 
various  and  complex  relations  and  affairs  of  human  life. 
Proverbs  "  give  a  deep  insight  into  domestic  life,  and  open 
for  us  the  heart  of  man  in  all  the  various  states  which  he 
may  occupy.  A  frequent  review  of  proverbs  should  enter 
into  our  readings;  and  although  they  are  no  longer  the 
ornaments  of  coruversation,  they  have  not  ceased  to  be  the 
treasures  of  thought," 

The  Proverbs  current  among  a  people  unquestionably 
have  no  small  influence  upon  their  character,  as  well  as 
furnish  a  clue  and  index  to  that  character.  They  are  to  the 
morals  of  a  nation  what  gold  coin  is  to"  its  currency — porta- 
ble, rich,  and  always  passable;  or,  as  Cicero  says,  "They  are 
the  salt-pits  of  a  nation  ;  treasured  preservatives  against  cor- 
ruption." They  throw  great  light,  therefore,  on  the  domestic 
manners,  temper,  and  character  of  a  people,  and  furnish 
valuable  materials  for  an  accurate  history  of  their  modes  of 
thought,  their  social  habits,  and  private  morals. 

In  ftie  writings  of  Solomon  the  term  proverb  (Sl^rD)  is  em- 
ployed in  its  widest  and  most  comprehensive  sense.  The 
book  of  Proverbs  abounds  in  moral  and  religious  sentences 
and  precepts,  which  do  not  strictly  come  under  the  head  of 
proverbs.  It  contains,  also,  several  didactic  and  connected 
discourses  of  considerable  length,  in  commendation  of  re- 
ligion, virtue,  and  prudence,  interspersed  with  salutary  warn- 
ings against  vice  and  folly.  We  find  in  it,  also,  several  beau- 
tiful moral  sketches,  such  as  that  of  the  inexperienced  young 
man,  in  the  7th  chapter;  of  the  strange  woman,  in  the  9th; 
of  the  drunkard  and  glutton,  in  the  23d;  and  of  a  virtuous 
woman,  in  the  31st.  The  last  chapter,  in  particular,  con- 
tains a  lengthy  and  eulogistic  description  of  a  good  wife,  and 
the  eighth  chapter,  a  magnificent  personification  of  the  divine 


INTRODUCTION.  xU 

attribute  of  wisdom.  The  whole,  however,  is  displayed  in 
the  peculiar  form  and  style  of  Hebrew  poetry ;  and,  hence, 
the  book  is  classed  by  Bishop  Lowth  among  the  didactic 
poena  of  th^  Bible.  Ewald  places  it  under  the  head  of  Gnor 
7nic  poetry,  the  rise  of  which  among  the  Hebrews  he  attr^b^ 
utes  to  Solomon,  It  has  not  inappropriately  been  styled  the 
Gnojnological  Anthology  of  the  ancient  Hebrews.  The  book  is 
the  most  extensive  and  useful  of  Solomon's  productions 
which  have  come  down  to  our  times,  and  is  a  striking  n^oix- 
upient  of  his  intellectual  power  and  practical  wisdom.  In 
an  ethical  point  of  view,  it  may  be  regarded  as  one  of  the 
most  instructive  and  valuable  portions  of  Holy  Scripture; 
and  it  has  been  uniformly  held  in  the  highest  estimation  by 
the  best  and  wisest  men,  both  in  the  Jewish  and  Christiaii 
Church.  By  the  early  fathers  it  was  called  the  iravdpBTOV 
aoi^iriv^  loisdom  embracing  all  virtues.  (Eusebius'  Eccles.  His. 
Lib.  14,  c.  25.)  Basil  speaks  of  it  gis  the  bXiOQ  dcdaa-^^aXia 
fiiOfJ^  a  universal  instruction  for  the  government  of  life. 
Jerome's  direction  to  one  of  his  friends,  for  the  education  of 
his  daughter,  was — "  Let  her  have,  first  of  all,  the  Book  of 
Psalms,  for  holiness  of  heart,  and  be  instructed  in  Solomon  s 
Proverbs,  for  her  godly  life."  Luther  pronounced  this  book 
to  be  the  best  book  on  Economics  in  the  world.  "  No  doubt," 
say^  Patterson,  in  his  Commentary  on  the  Epistle  to  the 
Hebrews,  "  many  of  the  Proverbs  are,  so  to  speak,  the  very 
<common-places  of  luorality.  But  on  these  common-plac^ef 
the  safety,  health,  and  happiness  of  the  moral  worI4  4<?p6nd. 
Even  in  these  common-places,  the  wise  «,nd  inspired  mind 
of  Solomon  rose  superior  to  the  discoveries  and  apprehen- 
.sions  of  distinguished  heathen  sajes.  Interspersed  are  many 
germs  and  evolutions  of  profound  and  majestic  moral  prin- 
ciples. The  whole  sphere  of  duty  and  obligation  is  traversed 
;and  overtaken  by  the  Book  of  Proverbs.  And  the  pointed 
power  of  the  style,  and  the  divine  authority  of  the  rales^ 
give  the  book  a  vast  pre-eminence.  The  Qaeen  of  Sheba 
traveled  from  the  ends  of  the  earth  to  hear  the  wisdom  of 
Solomon.  Men  possessing  the  Bible,  need  not,  for  that  im^ 
jiortant  end,  to  go  to  Palestine,  or  to  traverse  wide-sprea4 


xlii  INTRODUCTION. 

continents  or  surging  seas.     The  wisdom,  the  words  of  Solo 
mon  are  very  near  them.     In  the  Book  of  Proverbs  they  are 
treasured  up  in  store,  and  are  accessible  alike  to  prince  and 
peer,  to  man,  woman,  and  child."      '•  Solomon'^  Proverbs," 
remarks  Dr.  Gray,  in  his  Introduction  to  the  Old  Testament, 
"are  so  justly  founded  on  the  principles  of  human  nature, 
and  so  adapted  to  the  permanent  interests  of  man,  that  they 
agree  with  the  manners  of  every  agfe,  and  may   be   assumed 
as  the  rules  for  the  direction  of  our  conduct  in  every  condi- 
tion and  rank  of  life."     Coleridge  says,  ''  The  Book  of  Pro*'- 
erbs  is  the  best  statesman's  manual  which  was  ever  written. 
An  adherence  to  the  political  economy  and  spirit  of  that 
collection  of  apothegms  and  essays  would  do  more  to  eradi- 
cate from  a  people  the  causes  of  extravagance,  debasement, 
and  ruin,  than  all  the  contributions  to  political  economy  of 
Say,  Smith,  Malthus,  and  Chalmers  together."     "The  cau- 
tions against  suretiship,"   says  Jasper  Adams  (Moral  Philos. 
p.  41)  "will  be  most  commended  by  those  who  have  had 
most  experience  in  human  affiiirs.     No  where  do  we  find 
stronger  commendations  of  industry,  frugality,  chastity,  tem- 
perance, and  integrity;    or  more  serious  warnings   against 
idleness,  strife,  envy,  drunkenness  and  rioting.     No  where 
are  pride,  covetousness,  selfishness,  the  indulgence  of  rash 
anger,  and  the  abuse  of  the  tongue  in  the  manifold  ways  of 
falsehold,  slander,  secret  calumny,  false  witness  and  blasphe- 
my, more  forcibly  reproved.     No  where  are  the  wiles,  the 
cunning  and  the  hardened  front  of  the  woman  '  who  forsakes 
the  guide  of  her  youth,  and  forgets  the  covenant  of  her  God,' 
and  'whose  house  is  the  way  to  hell,  going  down  to  the 
chambers  of  death,'  more  vividly  described.     All  authors, 
ancient  and  modern,  cannot  furnish  such  a  picture  of  the 
virtuous  woman  (ch.  31:  10-31).     Every  duty  in   life   is  en- 
joined and  skilfully  commended  to  our  notice,  and  not  only 
every  vice,  but  every  species  of  folly  and  even  indiscretion, 
is  guarded  against.     But  it  is  in  his  concern  for  the  young, 
and  in  his  commendation  of  wisdom,  that  the  wisest  of  men 
has  put  forth  all   the  strength  of  his  persuasive  power  and 
•loquence."     "Some  of  the  Proverbs,"  says  Mountford,  "are 
of  no  use  to  us  in  our  circumstances.     But  all  of  them  are 


INTRODUCTION.  xllU 

interesting  as  spiritual  remains.  Vestiges  they  ai  e  of  an  era 
in  the  human  mind,  long,  long  back;  words  of  caution,  spir- 
itual armor,  fashioned  for  the  use  of  the  young  in' the  anxious 
minds  of  experienced  sages;  proved  advice  for  behavior  in 
the  house,  the  city,  and  the  field;  and  immortal  truths,  which 
wise  men  coined  out  of  their  mortal  sufferings."  '*  As  some 
of  the  proverbs  of  the  other  oriental  nations,  and  particularly 
the  Arabians,  who  are  most  celebrated  in  this  way,  are  not 
of  a  moral  nature,  and  have  often  no  other  merit  than  a 
certain  degree  of  point  and  acuteness,  so  likewise,"  says 
Pareau,  "in  this  book  of  Solomon  there  are  maxims  occa- 
sionally more  remarkable  for  the  acuteness  of  genius  dis- 
played in  them,  than  for  their  moral  utility.  But  by  far  the 
greater  part  of  them  are  conducive  to  probity  of  conduct; 
and  there  is  no  collection  of  proverbs,  which,  particularly 
if  respect  be  had  to  antiquity  and  usefulness,  equals,  much 
less  surpasses  that  of  Solomon." 

This  book  has  an  historical  value  aside  from  the  practical 
instruction  conveyed  in  it.  It  presents  us  with  a  view  of  the 
•Jewish  religion  and  morals  as  pervading  the  common  life 
and  daily  walk  of  the  Hebrews,  which  is  not  so  fully  de- 
veloped in  the  historical  books,  and  which  is  more  favorable 
than  we  might  gather  from  the  accounts  of  the  numerous 
ceremonies  and  external  ritual  forms  and  observances  else- 
where enjoined. 

In  order  to  appreciate  properly  the  proverbs  of  Solomon 
we  must  look  at  them  from  a  Jewish  and  not  a  Christian 
stand-point.  Though  the  precepts  which  the  book  inculcates 
are  of  an  exalted  character,  they  are  not  based  on  the  dis- 
tinctive principles  and  highest  motives  of  Christianity.  The 
retributions  of  another  life  are  not,  it  is  true,  entirely  disre- 
garded, and  ignored;  yet  they  are  not  brought  as  frequently 
and  prominently  into  view,  as  we  should  expect  to  have 
found  them,  had  the  work  proceeded  from  the  pen  of  an 
Apostle  of  Christ.  Its  appeals  are  most  commonly  made  to 
the  human  agent  acting  for  the  present  time,  rather  than  for 
an  eternal  future.  At  the  same  time,  it  frequently,  and  in 
the  most  impressive  manner,  presents  the  great  idea  of  Jeho- 
vah's constant  watchfulness  and  superintending  Providence, 


xliV  INTRODUCTION. 

and  sets  forth  the  safety  of  the  good,  as  enjoying  his  blessing 
and  protection;  and  the  danger  of  disobedience,  as  provok- 
ing his  displeasure.  The  moral  precepts  of  Solomon,  there- 
fore, rest  on  the  foundation  of  religion  and  true  piety,  and 
in  this  respect  differ  heaven-wide  from  the  systems  of  the 
ancient  heathen  moralists.  It  is  our  privilege  as  Christians, 
favored  with  the  clearer  light  of  the  New  Dispensation,  to 
occupy  higher  ground  than  did  Solomon,  in  regard  to  the 
sanctions  of  duty  and  virtue;  and  though  we  may  not  attach 
a  meaning  to  the  language  of  the  book  different  from  what 
the  writer  intended,  yet  in  applying  its  maxims  to  the  prac- 
tical purposes  of  life,  we  may  add  to  the  weighty  temporal 
considerations  therein  presented  the  higher  motives  and 
sanctions  of  eternity  derived  from  the  Gospel  of  Christ. 

In  regard  to  the  style  in  which  this  book  is  written,  the 
remarks  of  Ilolden  are  equally  true  and  bea-utiful.  "  Though 
in  the  charms  of  high-wrought  poetry  it  must  yield  to  seveial 
parts  of  the  sacred  volume;  yet  in  judicious  brevity,  in  ele- 
gant conciseness,  in  nice  adjustment  of  expressions,  and  in 
that  terseness  of  diction,  which  gives  weight  to  precept  and 
poignancy  to  aphoristic  truth,  it  stands  pre-eminent,  and 
remains  an  illustrious  monument  to  the  gloiy  of  its  author." 

The  Book  of  Proverbs  is  written  in  poetry.  Hebrew 
poetry,  like  that  of  all  other  nations,  is  characterized  by 
sublunity  of  thought  and  a  highly  ornate  and  figurative  style 
of  composition,  dealing  largely  in  the  free  and  fervid  lan- 
guage of  imagination  and  passion.  Like  that  of  other  na- 
tions,  also,  it  has  phraseology,  distinguished  in  its  whole 
complexion  from  what  serves  the  plainer  and  humbler  uses 
of  prose;  admitting  bold  ellipses  and  transpositions,  unusual 
and  artificial  expressions,  abrupt  introductions  and  conclu' 
sions,  brief  unexplained  allusions,  and  paradoxes.  In  this 
poetic  phraseology  of  the  Jews,  certain  idiomatic  construc- 
tions frequently  appear,  unknown  to  Western  nations,  one 
of  the  most  remarkable  of  which  is  the  sudden  and  abrupt 
change  of  person  and  number,  which  we  often  meet  withj 
such  as  the  following  examples: 

•'  They  are  a  perverse  and  crooked  generation; 
Do  ye  thus  requite  the  Lord,  O  foolish  people  and  unwise!" 

Deut.  32:  5,  6, 


INTRODUCTION.  xlv 

"God  be  merciful  unto  us,  and  bless  us; 
And  cause  his A'acq.  to  shine  upon  us, 
That  t/>^  way  may  be  known  upon  earth, 
TAy  saving  health  among  all  nations." 

Ps.  67:1,2. 
But  unlike  the  poetry  of  Western  nations,  it  has  neither 
rhyme  nor  rhythm;  i.  e.,  the  consecutive  lines  do  not  termi- 
nate in  words  or  syllables  of  similar  sound  for  the  purpose 
of  pleasing  the  ear,  nor  are  they  regularly  measured  by  met- 
rical feet.  But  it  has  one  feature  wdiich  is  peculiar  to  it,  by 
which  it  is  strongly  marked,  and  which  is  worthy  of  special 
attention.  I  allude  to  what  is  termed  parallelism  of  sentiment 
or  thought-rhythm.  This  characteristic  of  Hebrew  poetry  is 
very  ancient,  as  appears  from  Gen.  4:  23,  24;  it  is  both  highly 
simple  and  distinguished  for  no  small  power;  adapted  also  as 
it  is  to  music,  particularly  when  sung  by  two  alternate  choirs 
(1  Sam.  18:  17.  Ezra^  il.  Neh.  12:  24.),  it  afforded  great 
delight  to  the  Hebrews,  and  they  constantly  adhered  to  it, 
as  long  as  they  cultivated  poetry.  Indeed  they  seem  to  have 
carried  it  in  some  degree  into  their  prose  compositions,  though 
not  by  any  means  to  the  extent  contended  for  by  such  v.'riters 
as  Bishop  Jebb,  Mr.  Boys,  Mr.  Eoe,  and  Dr.  Forbes.  By  He- 
brew parallelism  is  meant  that  correspondence  of  relation- 
ship in  respect  to  thought  which  is  found  to  exist  between 
the  several  members  of  a  sentence,  or  the  parts  of  a  more 
extended  composition.'^''  With  regard  to  its  external  form, 
or  the  distribution  of  its  members,  each  of  the  verses  of  the 
same  poem  are  for  the  most  part  divided  into  two,  sometimes 
into  three,  and  more  rarely  into  four  members.  As  it  regards 
the  sentiment  itself,  there  are  several  varieties  of  parallel- 
isms. 

1.  The  Syywnymous,  i.  e.,  parallels  so   arranged,  that  the 

*  The  Hebrew  noun  mashal  appears  to  be  employed  with  special  allusion  to  the 
parallelism  in  Num.  •21:  27.  2.3:7.  Job  27:  1.  In  these  cases  the  word  is  rendered 
parable  in  our  Standard  Version  ;  but  in  neither  of  them  does  cither  parable  or  pro- 
verb, in  the  modern  and  usual  sense  of  the  word,  seem  to  be  appropriate.  The  cor, 
responding  word  in  the  Sept.  is  -^tctpuf^oXn.  which  is  from  -ra^a  and  /SaXXw,  I  place 
along  side  of,  viz  for  the  sake  of  comparison.  This  may  appropriately  designate^  not 
only  a  parable  or  an  analogical  comparison  of  two  ideas,  or  a  proverb  or  sententious 
maxim,  but  a  parallelism,  or  the  placing  together  of  two  lines  or  sentences,  according 
to  the  usual  structure  of  Hebrew  poetry  ;  in  other  words,  a  parallclistic  distich,  or 
f>aem. 


xlvi 


INTRODUCTION. 


same  sentiment  is  repeated,  mostly  in  oihei'  words  signifying 
the  same  thing.     Thus, 

"The  earth  is  the  Lord's,  and  all  that  is  therein; 
The  world,  and  they  who  inhal>it  it. 
For  he  hath  founded  it  upon  the  seas, 
And  established  it  upon  the  floods."     Ps.  24:  42. 

There  is  frequently  something  wanting  in  the  latter  member 
which  must  be  supplied  from  the  former,  in  order  to  complete 
the  sentence.     Thus, 

"  Kings  shall  see  him,  and  rise  up; 
Princes  {shall  see  him),  and  they  shall  worship  him." 

Isa.  49 :  7. 

This  is,  probably  the  most  common  species  of  the  parallel- 
ism. 

2.  The  gradationcd.  In  this  kind  of  parallelism,  the  sec- 
ond, or  responsive  clause  so  diversifij^he  preceding  one,  as 
generally  to  rise  above  it,  forming  a  sort  of  climax;  and 
sometimes  by  a  descending  scale  in  the  value  of  the  related 
terms  and  periods,  forming  an  anticlimax;  but  in  all  cases 
with  a  marked  distinction  of  meaning.     Thus, 

"  Happy  is  the  man, 
Who  walketh  not  in  the  counsel  of  the  ungodly, 
Nor  standeth  in  the  way  of  sinners. 
Nor  sitteth  in  the  seat  of  the  scornful."  Ps.  1:  1. 

3.  The  antitethic.  This  is  a  parallelism  in  which  the  senti- 
ments in  the  two  connected  members  of  any  verse  stand 
opposed  to  each  other  This  is  not  confined  to  any  particular 
form;  and  hence  the  degrees  of  antitheses  are  various;  fiom 
an  exact  contraposition  of  word  to  word,  singulars  to  singu- 
lars, plurals  to  plurals,  &c.,  through  the  entire  sentence,  down 
to  a  general  disparitj"-,  with  something  of  contrariety  in  the 
two  propositions.  This  species  of  parallelism  is  admirably 
adapted  to  adages,  aphorisms,  acute  sayings,  and  detached 
sentences,  and  it  generally  adds  no  little  force  and  point  to 
the  sentiments  themselves.  It  is  of  less  frequent  occurrence 
in  the  prophetical  writings,  but  abounds  in  the  Proverbs  of 
Solomon,  much  of  the  elegance,  acuteness,  and  force  of  which 
arises  from  the  antithetic  form,  the  opposition  of  diction  and 
sentiment,  as  in  the  following  examples : 


INTlloDtTCTloN.    ■  Xlvii 

"  A  Wise  soh  V^Joiceth  his  fdthel'; 
But  a  foolish  son  is  the  grief  of  his  hiothel\" 

Prov.  10:  1. 

Here  every  word  has  its  opposite,  the  terms/aiher  and  mother 
being  relatively  opposite. 

"The  memory  of  the  just  isTlessed  ; 
But  the  name  of  the  wicked  shall  rot."     Prov.  10:  7. 

In   this  instance  there   are  only  two  antithetic   terms,  for 
irmmofy  and  name  are  synonymous. 

*'  Faithful  are  the  words  of  a  friend; 
But  deceitful  are  the  kisses  of  an  enemy."    Prov.  27:  6. 

Hero  again  every  word  has  its  opposite; /a J^/^'»/,  deccUt'ul ] 
words ^  kisses ;  friend^  enemi/. 

4.  The  eouslnictive  or  synthciidx  This  is  a  species  of  parallel- 
ism in  which  the  different  members  answer  to  each  otherj 
only  by  a  similar  form  of  construction.  Word  does  not  an- 
swer to  word,  and  sentiment  to  sentiment,  as  equivalent  or 
opposite ;  but  there  is  a  correspondence  and  equality  between 
different  propositions,  in  respect  to  the  shape  and  turn  of  the 
whole  sentence,  and  of  the  constructive  parts;  such  as  noun 
answering  to  noun,  verb  to  verb,  member  to  member,  nega,- 
tive  to  negative,  interrogative  to  interrogative.     Thus : 

"  The  law  of  the  Lord  is  perfect,  converting  the  soul ; 
The  testimony  of  the  Lord  is  sure,  making  wise:  the  simple; 
The  statutes  of  the  Lord  are  right,  rejoicing  the  heort; 
The  commandment  of  the  Lord  is  pure,  enlightening  the 

e.yos; 
The  fear' of  the  Lord  is  clean,  enduring  forever; 
The  judiiments  of  the   Lord  are  true  and  rii^hteous  alto^ 

getlier."  Ps.  19:  7-9. 

5.  The  int)-Qvc lied.  This  is  that  .species  of  parallelism  which 
is  so  constructed,  that  whatever  be  the  number  of  its  mem- 
bers, the  first  answers  to  the  last,  the  second  to  tJie  penult!^ 
mate,  or  last  butane,  and  so  on  throughout,  in  an  order  that 
looks  inward,  or,  in  military  phrase,  from  flanks  to  centre-. 
Thus, 

"My  son,  if  thy  heart  be  wise; 
My  heart  also  shall  rejoice; 
Yea,  my  lips  shall  rejoice; 
When  thy  lips  speak  right  things."     I^roVv  23:  i5j  IGv 


xlvlii  •  iNTnODUCTloJf.  .     " 

"  And  it  shall  come  to  pass  in  that  day; 
Jehovah  shall  make  a  gathering  of  his  fruit 
From  the  flood  of  the  river; 
To  the  stream  of  Egypt; 
And  ye  shall  be  gleaned  up,  one  by  one, 
O  ye  sons  of  Israel."     Isa.  27:  12. 

Such  is  the  nature  of  this  leading  principle  of  Hebrew 
Versification  ahd  such  are  the  principal  varieties  of  the  par- 
allelisms, which  are  distributed  throughout  the  Old  Testa- 
ment, and  are  occasionally  met  with  in  the  New  Testament. 
The  parallelisms  which  occur  in  this  book  chiefly  belong  to 
the  first,  the  third,  and  the  fourth  classes.  There  are,  how- 
ever, a  few  examples  of  the  second.  The  synonymous  occurs 
most  frequently  in  the  first  part,  the  synthetic  in  the  last, 
and  the  antithetic  in  the  middle.  The  form  is  chiefly  that 
of  the  simple  parallelism,  consisting  of  two  members  or 
clauses  in  each  verse.     There  are  comparatively  few  triplets. 

The  Canon icity  and  Inspiration  of  the  Book  of  Proverbs, 
are  attested  by  its  unquestioned  reception  among  the  sacred 
writings  of  the  Jews  which  received  the  sanction  of  our  Sa- 
viour, and  by  the  numerous  citations  from  it  in  the  Christian 
Scriptures,  as  a  part  of  the  Oracles  of  God.  Michaelis  re- 
marks that  "  the  canonical  authority  of  no  part  of  the  Old 
Testament  is  so  ratified  by  the  evidence  of  quotations,  as  that 
of  the  Proverbs.*  The  Apocryphal  book  called  "The  Wis- 
dom of  Jesus,  the  Son  of  Sirach,"  or  "  Ecclesiasticus,"  bears 
a  very  striking  affinity  to  the  book  of  Proverbs;  and  yet  it 
is  a  remarkable  fact  that  in  not  a  single  instance  is  it  quoted 
by  the  Apostles  and  Evangelists.  The  difference  between 
Canonical  and  Apocryphal  is  no  Avhere  so  strongly  marked  as 
in  this  example.  '  Ecclesiastical  history  has  recorded  only 
one  dissentient  from  the  judgment  of  th^^  Universal  Church 
with  regard  to  the  canonical  and  divine  authority  of  the 
Proverbs,  and  that  one  condemned  by  h^'  authoritative 
Counc-.l.-]- 

»  Compare  ch.  3:  11,  1-2,  with  Heb.  \2:  5,  6.  =3:  31,  with  James  4:  G,  and  !  Pet.  5: 
5=10:  1-2,  with  James  h:  20,  and  I  Pet.  4:  8.-25:  G,  7  with  Lu.  14:  9,  I0.=25:  21,22, 
with  Kom.  12:  30.=27:  1,  with  James  4:  13,  14. 

t  Theodore  Mopsuestia,  condemned  by -the  5th  General  Council  at  Cons'tant^no- 
pie,  A.  D  553. 


INTRODUCTION.  xlix 

At  what  period  of  Solomon's  life,  the  canonical  books 
ascribed  to  him  were  severally  composed,  is  a  question  to 
which  different  answers  have  been  given,  but  which  in  the 
absence  of  positive  testimony  can  never,  of  course,  be  defini- 
tively settled.  Some  Roman  Catholic  writers,  among  whom 
is  Cornelius  a'  Lapide,  maintain  that  the  book  of  Proverbs 
was  written  during  the  early  part  of  the  king's  reign,  while 
he  was  yet  a  young  man;  that  the  book  of  Ecclesiastes  was 
composed  subsequently,  during  the  period  of  his  middle  life; 
and  they  assign  the  composition  of  the  Canticles  to  his  old 
nge.  The  Jewish  commentators,  with  more  probability,  place 
the  composition  of  the  Proverbs  in  the  middle  life  of  the 
king;  while  others  maintain  that  it  embodies  the  experience 
and  observation  of  his  whole  life.  It  would  seem  quite  pro- 
bable, by  comparing  Prov.  4:  3-G,  with  1  Kg.  2:  1-4,  that  the 
first  part  of  this  book  was  composed  shortly  after  the  death 
of  David,  and  before  Solomon  liad  fallen  into  that  oriental 
luxury  and  eiieminacy  which  brought  reproach  and  dishonor 
upon  his  later  years.  Living,  as  he  did,  about  2G0  years  be- 
fore the  reign  of  Cyrus,  under  whom  the  seven  wise  men  of 
Greece  flourished;  and  G70  years  before  Alexander  the  Great^ 
under  whom  lived  Socrates,  Plato,  and  Aristotle,  it  is  evident 
tliat  Solomon  could  have  drawn  no  part  of  the  materials  for 
his  collection  of  Proverbs  from  heathen  moralists  and  philos- 
ophers, as  Grotius  and  others  have  supposed,  even  had  there 
been  much  intercourse  between  the  Hebrews  and  Gentile 
nation.*?,  which  was  not  the  case.  On  the  contrary,  it  seems 
more  probable,  as  some  of  the  Christian  fathers  assert,  that 
they  derived  much  valuable  information  from 'the  writings 
of  the  renowned  monarch  of  Israel. 

This  Book  may  be  conveniently  divided  into  six  parts. 
Thejirst  part,  comprising  the  first  nine  chapters,  is  an  appro- 
priate introduction  to  the  sequel,  and  breathes  throughout 
the  polished  and  philosophical  genius  of  Solomon.  It  con- 
sists of  connected  moral  discourses  in  commendation  of 
Heavenly  Wisdom  objectively  as  an  attribute  of  the  Deity, 
subjectively  as  the  great  inward  principle  of  piety  and  mor- 
ality. The  practice  of  virtue,  and  especially  the  virtue  of 
cliastity,  is  also  earnestly  enjoined.  "This  portion  of  the 
E 


I  INTRODUCTION. 

book,"  says  Bishop  Lowth,  "is  varied,  elegant,  sublime,  and 
truly  poetical;  the  order  of  the  subjects  is  in  general  excel- 
lently preserved,  and  the  parts  ar^^  very  aptly  connected.  It 
is  embellished  with  many  beautiful  descriptions  and  personi-- 
fications;  the  diction  is  polished,  and  abounds  with  all  the 
ornaments  of  poetry;  so  that  it  scarcely  yields  in  elegance 
and  splendor  to  any  of  the  sacred  writings."  The  second  part 
begins  at  Chapter  X.  and  extends  to  Chapter  XXI I.  17.  This 
portion  is  entirely  unlike  the  preceding,  and  consists  of  dis- 
connected proverbs,  each  composed  of  a  single  distich  framed 
according  to  the  laws  of  Helbrev*:  parallelism.  "  I't,  is  a- pro- 
Terbial  philosophy  without  any  endeavor  at  beauty  or  poeti- 
cal charm.  All  the  relations  between  man  and  man,  the 
eivili,  political^,  commercial,  and  all  religious  relations,  are  not 
merely  touched  upon,  but  the  soundest  maxims,  the  best 
rules  of  conduct,  are  presented  in  such  short  terms,  that  it  is 
easy  to  keep  them  in  memory.  Every  verse  is  a  prolific 
theme  on  which  chapters  might  be  written;  yet  few  of  the 
verses  contain  in  the  original  more  than  six  or  seven  words, 
scarcely  any  exceeding  eight  words.  The  second  member  of 
the  verse  contains  almost  always  a  contrast  of  sense  to  the 
first  part,  and  enforces  the  maxim  contained  in  the  first 
clause,  as  the  shade  elevates  the  light  of  a  picture.  This 
method  of  arrangement  is  peculiar  to  this  book.  The  paral- 
lelism of  other  Hebrew  poems  is  so  constructed,  that  the 
second  line  is  a  supplement  to  the  sense  of  the  first,  so  that 
it  may  properly  be  called  a  rhyme  of  sentiment  instead  of 
sound.""*  Th,e  third  part  extends  from  Chapter  XXII.  17,  to 
Chapter  XXV.  It  is  distinguished  from  the  second  part  by 
a  closer  connexion  between  th^  verses,  and  a  more  negligent 
use  of  the  parallelism.  Th,®  fourth  part  begins  at  Chapter 
XXV.  and  extends  to  Chapter  XXX.  This  comprises  an- 
other  collection  of  the  maxims  and  proverbs  of  Solomon, 
formed  at  a  later  period  under  the  direction  of  I\ing  Uezs^ 
kiah.  The  ffth  part  commences  at  Chapter  XXX.  and  ex~. 
tends  to  Chapter  XXXI.  This  portion  comprises  some  pror. 
verbial  maxims  ascribed  to  an  unknown  individual  by  th& 
name  of  Agur.  The  sixth  part,  which  embraces  the  last* 
«  Wise'8  History  of  the  Israelitish  nation,  Vol.  I.  p.  411. 


INTRODUCTION.  H 

Chapter,  consists,  1.  of  instructions  given  to  one  King  Lemuel 
by  his  mother.  This  person  is  supposed  by  some  to  have 
been  Solomon  under  a  fictitious  name;  but  by  others,  with 
more  probability,  an  Arabian  or  Idumsoan  prince,  of  v^'hom 
we  have  no  further  information.  2.  An  acrostic  poem  iu 
commendation  of  a  frugal,  industrious,  virtuous,  housewife-.. 
The  description  has  no  equal  in  the  whole  range  of  litera- 
ture. The  poem,  which  is  complete  in  itself,  is  composed 
•with  extraordinary  artistic  skill,  and  is  one  of  the  most  sim- 
ple and  beautiful  specimens  of  lyrio  eulogy  to  be  found  in 
the  Hebrew  Scriptures.  It  is  alphabetically  arranged  in  the 
original,  the  verses  legularly  commencing  with  the  letters  of 
the  Hebrew  alphi^bet  in  consecutive  order.  Acrostic  or  Al- 
phabetical poems  were  not  uncommon  among  the  Hebrews^ 
and  other  nations  of  the  East.  A  numUe-r  of  the  Psalms. 
and  the  book  of  Lamentations  are  alphabetical. 

The  following  special  rules  and  observations  will  assist  the  • 
reader  in  the  interpretation  of  this  book. 

1.  It  is  manifestly  not  the  design  of  the  Book  of  Proverbs 
to  furnish  maxims  which  can  have  only  an  individual  applica- 
tion. At  the  same  time,  it  is  equally  true,  that  with  few  ex- 
ceptions, these  proverbs  have  not  an  unlimited  and  univcrsai 
application,  but  only  that  which  is  general,  c.  g.^  ch.  10:  17. 
IG:  7.  22:  6. 

2.  Nothing  more  is  frequently  intended  than  what  usually 
occurs^  and  not  what  is  good  and  proper  in  itself  Indeed  a 
proverbial  maxim  may  as  a  sentiment  be  false,  while  as  a 
matter  of  fact  \%  Biay  bo  strictly  true.  c.  g.^  Might  makes 
right;  The  end  justifies  the  means.  L^pon  such  false  princi- 
ples as  these  men  are  continually  aeting,  and  to  their  own 
minds  at  least  justify,  on.  the  ground  of  them,  oppression^, 
slavery,  and  an  entliless  variety  of  wicked  acts. 

3.  A  thing  is  sometimes  represented  as  really  done,  in  or- 
der to  indicate  what  ought  to  be  done,  although  too  often 
neglected,     e.  ^.,  ch.  16:  12,.  13. 

4.  Some  maxims,  which^  taken  in  their  broadest  and  most 
unqualified  sense,  and  without  regard  to  the  circumstance* 
which  gave  rise  to  them,  appear  to  be  inconsistent  with  the 
law  of  fraternal  kindness,  (c.  ^.,  the  warnings  against  sureti- 


lii  INTRODUCTION. 

ship.)  are  only  salutary  and  impressive  admonitions  against 
indiscreet  and  imprudent  actions. 

^.  Particular  attention  should  be  paid  to  the  structure  of 
Hebrew  poetry,  especially  to  the  laws  of  Hebrew  parallelism. 
■  6.  The  force  and  signiticancy  of  the  maxims  contained  in 
this  book  will  be  most  clearly  seen  and  felt, When  they  are 
studied  in  the  light  of  Scripture  examples.  They  are  com- 
prehensive principles  of  action  best  understood  when  exam- 
ined in  connexion  with  particular  cases. 

One  word  with  respect  to  the  execution  of  the  present 
work.  To  give  a  faithful  and  accurate  translation  of  an  au- 
thor is  the  most  difficult  part  of  an  interpreter's  work. 
When  that  is  accomplished,  more  than  tialf  his  task  is  per- 
formed. Such  a  translation  of  the  Scriptures,  or  of  any 
portion  of  them,  is  of  the  highest  value  to  the  reader,  and 
quite  supercedes  the  necessity  of  many  explanatory  remarks, 
which,  otherwise,  would  be  necessary  to  make  the  meaning 
of  the  author  plain.  In  the  translation  which  follows,,  it  has 
been  the  aim  of  the  write-r  to  depart  from  our  excellent 
standard  version  only  so  far  as  perspicuity,  modern  usage, 
and  fidelity  to  the  original  text  seemed  to  require.  In  the 
preparation  of  the  notes  he  has  endeavored  to  meet  the 
wants  both  of  the  scholar  and  of  the  plain  English  reader. 
How  far  lie  hns  succeeded  in  this  respect,  he  leaves  it  for  the 
candid  reader  to  determine. 


THE  PROYERBS  OF  SOLOMON. 


PAKT    I. 

CIIAPTEE  L— IX. 


[exhortations  to  the  pursuit  and  attainment  of  heavenly 

WISDOM.] 


CHAP.  I.  1—7. 

[Introduction. — T'dle^  Design^  and  Scope  of  the  Booh.'] 

1.  The  Proverbs  of  Solomon,  the  sou  of  David, 
king  of  Israel. 

2.  That  one  may  know  wisdom  and  instruction  ; 
That  one  may  perceive  the  words  of  understanding ; 

1.  We  have  in  this  opening  verse  a  descriptive  title  to  the  book. 
Tie  Proverbs  are  called  Solomon's,  for  the  same  reason  that  the 
Psalms  ax'e  called  David's,  because  he  was  the  author  of  the  greater 
part  of  the  book,  and  also  because  a  considerable  portion  of  it  was 
arranged  by  him.  The  official  title  Icing  refers  here  to  Solomo||j^nd 
not  to  David;  for  althoug'i  David  was  likewise  king  of  Israel,  yet 
the  word  in  this  place,  like  the  word  son  in  the  preceding  phrase,  is 
grammatically  in  aj)positiou  with  Solomon.  SoEccles.  1:  1,  Comp. 
verse  12. 

2.  The  Sacred  writer  in  this  and  the  two  following  verses,  points 
out  the  design  of  this  book.     The  literal  rendering  of  the  original 


2.  "  From  which  men  mav  learn  wisdom  and  instruction.".— Nov ks 


^  TTAt   PROVERBS   oF    SOLOkON.  [cH.  I. 

3.  That  otie  may  receive  the  instruction  of  wisdom, 
ilighteoiisuess,  and  justice,  and  uprightness  : 

4.  Which  will  give  prudence  to  the  simple ; 
To  the  young  {man)  knowledge  and  discretion. 

iS)  "  for  the  knowing  of  wisdom,"  <fec.,  and  "  for  the  perceiving  of 
the  words  of  understanding," — the  import  of  which  is  the  same  as 
in  order  that  one  may  know  and  perceive,"  <fec.  The  same  remark  is 
applicable  to  the  first  words  in  verses  3  and  4.  The  terra  visdom  is 
here  employed  in  its  widest  sense,  as  denoting  correct  apprehensions 
With  regard  to  the  whole  circle  of  human  duty,  whether  moral,  re- 
ligious, or  prudential.  The  terra  instruction  is  usually  applied  to 
the  knowledge  which  is  imparted  by  teachers  to  the  young,  particu- 
larly in  relation  to  moral  conduct.  The  precise  shade  of  n)eaning, 
however,  can  be  best  learned  from  the  context,  in  the  several  pas- 
sages where  the  word  occurs.  This  remark  applies  also  to  the  terras 
understanding,  knowledge,  &,c,.;  which  often  occur  in  connexion  with 
v:isdom  and  instruction,  and  are  sometimes  used  interchangeably 
with  them.  By  words  of  understanding;  are  meant  words  uttered  by 
intelligent  and  virtuous  persons,  and  adapted  to  make  the  reader  or 
hearer  intelligent,  wise  and  virtuous.  To  perceive  the  words  of  un- 
derstanding, is  to  gain  an  accurate  knowledge  of  the  instructive 
lessons  taught.  There  is  doubtless  special  allusion  to  the  contents 
of  this  book.  (r\>n"7,  Kal  infin.  constr.  of  ;?T,  with  the  prefix  prep, 
indicating  the  end  and  purpose.     y2T]>  Hiph.  infin.  of  ^2)- 

3.  The  nouns  Righteousness,  Justice  and  Uprightness,  are  here  de- 
signed to  cover  the  entire  ground  of  moi'al  action,  and  comprise 
whatever  is  right  and  proper,  conformable  to  law,  both  divine  and 
human,  and  accordant  wath  strict  probity  of  heart  and  life.  (See 
ch.  2:  9.)  These  nouns  are  not  in  regimen  with  the  word  instruct 
tio7i,  for  the  verse  consists  of  two  parallel  members;  but  they  are 
governed  by  the  verb  in  the  first  clause,  taken  in  the  sense  of  ac- 
quirhiM,  instead  of  receiving.  '.'  That  one  may  acquire  or  attain  to 
riglnwusness."  <fec.  {TWiVh,  Kal  infin.  constr.  of  npS?  with  the  pre- 
fix prep.) 

4.  The  word  HD'^iS  arma,  rendered  prudence,  primarily  signi- 
fies cunning,  guile,  craftiness,  taken  in  a  bad  sense:  (Ex.  21 :  14,  Josh. 
9:  4);  but  in  this  book  it  is  uniformly  employed  in  a  good  sense, 
and  by  interpreters  is  variously  translated  caution,  disccrnvicnt,  saga- 
city, prudence.  The  last  is  here  adopted  as  being  more  agreeable 
to  the  phraseology  of  ottr  common  version  than  the  otliers,  and  suffi* 


CII.  I.]  THE    PROVERBS    OF    SOLOMON.  3 

5.  A  wise  {man)  will  hear,  and  will  increasG  {hi) 
learning; 

And  a  man  of  understanding  will  gain  wise  counsel ; 

0.  So  as  to  understand  a  proverb,  and  a  deep  maxim ; 

The  words  of  the  wise,  and  their  dark  sayings. 

7.  The  fear  of  Jehovah  is  the  beginning  of  knowl- 
edge : 

{But)  fools  despise  wdsdom  and  instruction. 

ciently  expressive  of  its  meaning.  (See  ch.  8:  5,  12.  Comp.  the 
root  DHi^j  aram,  ch.  15:  5.  19:  25.)  By  the  simple  is  meant  the 
young  and  inexperienced,  who  are  peculiarly  liable  to  be  led  astray 
by  evil  counsel  and  example,  (ilil'?,  Kal  inf.  constr.  of  jnj,  with 
prefix.) 

5.  By  wise  counsel  is  meant  that  sound  judgment,  skill  and  dis- 
cretion in  the  management  of  one's  affairs,  which  the  pilot  exhibits, 
who  understands  how  to  steer  his  vessel  safely  into  port.  By  em- 
ploying the  word  niSsnilj  tachbulolk,  (from  S^Hj  chabal,  to  tighten 
a  cord,  to  bind,  hence  the  .nouns  ^:}r\>  chebel,  a  chord,  a  rope,  and 
^"^x^jf^^obel,  a  sailor,  a  pilot.)  Solomon  beautifully  represents  hu- 
man life  as  a  voyage,  and  Wisdom  as  the  pilot  directing  its  course- 
("iDV,  Hiph.fut.  of  f\D\    lOJ,  Niph.  participial  adjective  from  V3.) 

6.  These  words  indicate  the  consequence  of  pursuing  the  course 
pointed  out  in  the  preceding  verse.  The  wise  man  who  faithfully 
attends  to  the  Proverbs  and  other  instructive  lessons  contained  in 
this  book,  will  so  enlarge  his  knowledge,  and  acquire  such  sound- 
ness of  judgment  and  discrimination  of  mind,  as  will  enable  him 
easily  to  comprehend  the  obscure  and  enigmatical  sayings  of  wise 
and  learned  men.  HV'SDi  vieiiiza,  properly  signifies  interpretation, 
and  is  so  rendered  here  in  our  common  version;  but  it  evidently 
denotes  in  this  place  by  metonymy  that  which  needs  interpretation,  an 
obscure,  intricate,  profound  maxim,  or  saying.  So  Noyes  and  Stuait. 
The  Septuagint  Greek  version  has  axOTEcvbc^  }-6yo^,  dark  speech. 
The  parallelism  requires  this  rendering  in  preference  to  that  given 
in  the  common  version,  which,  however,  is  supported  by  the  Latin 
V^ulgate,  and  the  Greek  versions  of  Aquila  and  1  heodotian.  Dark 
sayings — i.  e.,  difficult  sayings,  enigmas,  riddls, 

7.  The  fear  of  Jehovah  denotes  reverential  awe,  and   not  servile 

7.  "  The  principal  part,"  Holden — "the  turn,"  Boothroyd. 


4  THE  PROVERBS  OF  SOLOMON.        [CH.  I. 

dread.  It  is  the  fear  of  a  child  to'vrards  its  parent,  and  not  that  of 
a  slave  towards  his  master,  or  of  an  oppressed  subject  towards  a 
tyrannical  and  despotic  ruler.  It  springs  from  a  loving'  heart;  and 
while  it  restrains  us  from  the  commission  of  sin,  it  prompts  to 
cheerful,  filial  obedience.  (Comp.  Ps.  4:  4.)  It  is  indeed  but  an 
other  name  for  true,  imvard,  vital  religion — a  prominent  part  being  put 
for  the  whole;  as  in  James  1:  27,  where  pure  and  undefiled  religion 
is  described  as  consisting  in  visiting  the  fatherless  and  widows  in 
their  affliction,  and  in  keeping  oneself  unspotted  from  the  world. 
This  complex  feeling— revere7iiial  awe — is  represented  as  the  begin- 
ning  of  knowledge.  That  religion  which  has  its  seat  in  the  heart, 
is  the  foundation  of  all  that  is  truly  valuable  in  knowledge,  of  all 
that  is  virtuous  and  honorable  in  practice,  and  of  aJl  that  adorns 
and  dignifies  human  nature.  The  word  m'n'j  Jehovah,  wherever  it 
occurs  in  this  book,  we  have  uniformly  transferred,  instead  of  trans- 
lating. It  is  the  name  which  the  Deity  appropriates  to  himself,  and 
by  which  he  was  known  to  the  ancient  church  under  the  Jewish 
dispensation.  It  denotes  existence — self-existence — independent  exist' 
ence,  and  implies  ivirant ability  and  eternity;  hence  it  belongs  to  no 
other  being,  and  can  be  appropriately  applied  to  no  other.  It  is 
equivalent  to  the  august  name  (Ex.  3:  14)  '•  I  am  that  I  am."  The 
true  import  of  the  word  is  supposed  to  be  paraphrastically  expressed 
in  Rev.  1:  8,  "which  is,  and  which  was,  and  which  is  to  come." 
Accordingly  Rabbi  Bechai,  an  ancient  Jewish  writer,  says,  "  These 
three  tenses,  past,  present,  and  to  come,  are  comprehended  in  this 
proper  name,  as  is  known  to  all."  But  the  Greek  word  X'jpcO^,  by 
which  it  is  very  inadequately  represented  in  the  Septuagint,  and  of 
which  our  English  word  Lord  is  an  accurate  translation,  merely 
conveys  the  idea  of  dominion,  power y  authority,  and  designate?  the 
Deity  as  the  Ruler  and  ©verseer  of  the  world.  The  Jews  attach  so 
much  sanctity  to  the  name  Jehovah,  that  in  reading  the  Hebrew 
Scriptures,  they  never,  with  the  single  exception  of  the  priestly 
benediction,  (Num.  6:  24-26)  pronounce  it,  but  alwaj's  substitute 
■•  Jn>'>  Adonai,  another  title,  which  is  frequently  applied  to  the  Deity, 
and  which  is  also  in  our  standard  version  rendered  Lord. '  hn^  the 
Scriptures  afford  po  warrant  for  this  extreme  scrupulousness,  and 
superstitious  reverence  for  the  term.  If  it  was  lawful  for  Moses  to 
write  the  name,  it  certainly  cannot  be  unlawful  or  improper  for  us  to 
read  and  to  speak  it,  in  the  absence  of  any  express  prohibition  to 
the  contrary. 

The  wckrd  translated  here  beginning ^  (n'lyj*"^*  reshith)  commonly 


CH.  I.]        THE  PROVERBS  OF  SOLOMON.        •    5 

signifies  the^''^^  iii  respect  to  lime,  and  so  may  denote  i\ie  foundation, 
oricrin,  source,  of  any  thing.  Thus  understood,  inMrard  piety  is  de- 
chired  to  be  the  commencement,  the  starting  point,  tlie  basis  of  all 
true  knowledge.  Without  this  we  shall  never  know  God,  and  never 
properly  and  truly  know  ourselves.  "  The  root  of  wisdom  is  to 
know  the  Lord."  (Ecclus.  1:  20,  so  also  Ps.  Ill:  10.)  But  the  word 
sometimes  denotes  the  fust  in  respect  to  dignity  and  importance. 
And  this  is  evidently  its  meaning  in  oh.  4:  7.  It  is  so  understood 
in  this  place  ^y  some  expositors,  who  accordingly  render  it  the  chief, 
or  principal  part,  the  sum,  perfection  of  knowledge.  (So  marginal 
reading,  Comp.  Job,  28:  23.)  The  assertion  of  the  Sacred  writer, 
taken  in  this  sense,  is  unquestionablj'  true  and  important.  But  the 
passage  in  ch.  4:  7,  is  not  parallel,  and  in  ch.  9:  10,  which  is  really 
60,  a  diffe/ent  word  is  employed,  (n^Hj"^,  tethiUa,)  which  always 
denotes  priority  of  time. 

In  the  Sacred  Scriptures,  wickedness  is  denominated  foUy  (Gen. 
S4:  7),  and  wicked  men  are  called  fooU  (1  Sam.  25:  25,  Ps.  14:  1), 
the  epithet  being  applied  to  them  as  expressive  of  the  obliquity  of 
the  heart  rather  than  of  a  weakness  of  the  intellectual  powers. 
Stpt. — "The  fear  of  the  Lord  is  the  beginning  of  wisdom;  and 
there  is  a  good  understanding  to  all  that  practice  it;  and  piety  to- 
wards God  is  the  beginning  of  discernment,  but  the  ungodly  will 
set  at  naught  wisdoni  and  instruction," 


^  CIIAPTETl  I.  8-19. 

\^TJie  I)'.iti/  of  Obedience  to  Parental  Instruction  enjoined^  vs.  8,  9. 
Warnings  against  evil  company.,  vs.  10-19.] 

8.  Hear,  vaj  sou,  tiie  instruction  of  tliy  iUtlier, 
And  rc'JL'Ct  not  the  teaching  of  thy  mother. 

8.  Solomon  places  reverence  for  parents  next  in  order  and  impor- 
tance to  reverence  for  Jehovah.  Tlie  expressions.  Hear — hearken  to 
— L^ire  ear  to — imply  attention,  considera  ion  and  obedience.  Comp. 
c-h  4:  10.  The  term  s.on,  in  tliis  place,  and  for  the  most  part  else- 
where in  this. book,  is  merel}'  an  expression  of  endearment  used  by 

8.  '■'^  Th,' pieccpfs  of  thij  mothi'r,"  Holden,   Noyes— "/At' /<wv,w,"  French— " /A<f 

ad/ri'jiiition,'''  Bootlir. 

1* 


6  THE  PROVERBS  OF  SOLOMON.       [cH.  I. 

9.  For  they  {shall  he)  a  graceful  wreath  to  thy  head, 
And  chains  around  thy  neck. 

instructors  when  addressing  their  pupils,  for  the  purpose  of  securing 
their  respectful  attention.  The  word  H'IIj'^j  tora,  in  the  second 
member  of  the  verse,  generally  signifies  a  law ;  but  here  it  corres- 
ponds with  instruction  in  the  parallel  clause,  and  evidently  imports 
not  a  law,  or  authoritative  statute,  but  teaching,  instruction,  advice, 
jrrecept,  (see  ch.  3;  1.  4:  2.  6:  20.  7:  2,  (fee,  where  the*word  occurs  in 
the  same  sense.)  Indeed  this  is  the  primary  and  etymological  sig- 
nification of  the  word,  the  root  of  which  is  ni%  ^Jara,  T]yr\,  hora,  to 
teach.  It  is  worthy  of  i-eraark  that  no  ancient  system  of  religion  or 
morals,  except  that  which  is  found  in  the  Bible,  recognizes  tlie  just 
•ind  equal  claims  of  the  mother  with  the  father  to  filial  regard  and 
obedience.     (ty£3r\,  Kal  fut.  2d  pers.  from  t^DJ.) 

9.  The  moral  beauty  and  loveliness  resulting  from  regard  to  the 
instruction  and  teaching  just  mentioned,  are  here  symbolized  by 
familiar  objects  of  personal  adornment.  The  instructions  and  ad 
monitions  of  faithful  parents  and  teachers,  carried  out  in  the  life, 
are  compared  to  wreaths,  tiaras,  and  necklaces,  which  were  very 
generally  worn  in  the  East  by  both  sexes,  but  particularly  by 
females,  as  ornamental  decorations  of  the  head  and  neck.  These 
m^uaments,  by  imparting  elegance  and  gracefulness  to  the  human 
form,  gave  additional  charm  and  attractiveness  to  those  who  wore 
them.  In  like  manner,  tho^e  who  exhibit  in  their  disposition  and 
deportment  the  virtues  which  characterize  the  pious  and  good,  are 
thereby  rendered  morally  beautifiil  and  lovely,  both  in  the  sight  of 
God  and  man.  To  adorn  the  person  with  extrinsic  ornaments,  ap- 
pears to  be  an  instinct  of  humanity.  Under  various  forms  and 
modifications,  we  find  the  tendency  existing  every  where.  (Comp. 
Gen.  41:  42.  Dan.  5:  7,  16,  29.  Cant.  1:  10.  2  Sam.  1:  24.)  Hesiod, 
describing  the  dress  of  a  virgin,  in  his  ''Works  and  Days,"  sa^s, 
"  They  put  golden  chains  upon  her  person."  In  the  order  of  lime, 
decoration  in  fact  precedes  dress;  the  ornamental  is  antecedent  to 
the  useful.  This  regard  for  outward  adornment  cannot  indeed  be 
said  to  rank  very  high  among  the  exercises  of  the  human  faculties; 
yet  it  is  quite  above  the  reach  of  inferior  animals.  The  natural 
fondness  for  personal  ornaments  and  decorations,  however,  is  often 
iudulged  in  to  excess,  and  then  becomes  the  occasion  of  folly  and 
ain,  by  pampering  pride  and  vanity,  and  causing  an  extravagant 
and  wasteful  expenditure  of  money,  which  should  be  applied  to 


CH.  I.]        THE  PROVERBS  OF  SOLOMON.  7 

10.  My  son,  if  sinners  entice  tliee,  consent  thou  not. 

11.  If  they  say,  ''  Come  with  us  ; 
"Let  us  lie  in  wait  for  blood  ; 

"  Let  us  lurk  secretly  for  him  who  in  vain  is  inno- 
cent; 

some  better  use.  Against  this  excessive  and  criminal  indulgence 
llie  instructions  of  the  New  Testament  are  frequently  directed.  Or- 
naments, however,  are  alluded  to  in  this  passage,  neither  for  the 
purpose  of  approving  nor  of  condemning  them;  but  merely  to  indi- 
cate that  moral  qualities  are  really  and  emphatically  the  true  adorn- 
ment of  a  rational  and  immortal  being.  (See  1  Tim.  2:  9,  10.  1  Pet. 
3:  3,  4.)  A  ^'graceful  wreath"  is  equivalent  to  a  beautifid  wreath; 
for  jn>  /'i^^'j  like  the  Greek  yo,nc^,  signifies  gracefulness,  beavty,  ele- 
gance, as  well  as  grace, favor,  kindness.  See  ch.  31:  30.  Sept ,  "a 
crown  (^ricTft^OV)  of  graces."  The  second  noun  in  the  original 
supplies  the  place  of  an  adjective,  and  qualifies  the  first,  according 
to  a  common  idiom  of  the  Hebrew  language.  Thus,  agra'cful  roe, 
— lit.  a  roe  of  gracefulness,  ch.  5:  19;  a  precious  stone, — lit.  a  stone 
of  beauty,  ch.  17:  8.  One  of  the  Rabbinical  writers  has  an  elegant 
express  on  similar  to  that  in  the  text.  Vajiher  Rabb.  §  12.  "The 
words  of  the  law  are  a  coronet  to  the  head,  a  chain  to  the  neck, 
tranquility  to  the  heart,  and  a  collj'rium  to  the  eyes."  fcrept.  ''A 
chain  of  gold  round  the  neck." 

10.  Temptation,  in  this  world  of  trial,  is  no  uncertain  contin- 
gency, but  a  fixed  and  inevitable  fact,  arising  out  of  the  infirmity 
and  depravity  of  human  nature.  Nor  does  the  Christian  life  form 
an  exception  to  this  remark.  So  far  from  being  exempt  from  tempta- 
tion, the  pious  man  is  peculiarly  liable  to  it  in  some  of  its  forms. 
"If  thou  come,"  says  the  wise  son  of  Sirach,*"to  serve  the  Lord, 
prepare  thy  heart  for  temptation."  (Ecclus.  2:  1.)  There  is  then 
no  exemption  in  this  moral  warfare;  and  the  rule  applicable  to  all 
sinful  inticements  is,  "  Consent  thou  not  "  (l-MiD'' ,  PielFut.  of  nnD 
with  sufiax.     ^2r\  P"ti  for  N^^SP.  Kal  fut.  of  ^^3^;=n3^^) 

11.  The  adverb  c^n,  chinnam,  may  signify  u-ilhovt  cause,  as  it  is 
here  rendered  in  our  common  version.  In  that  case  it  would  limit 
the  verb,  and  the  sense  of  the  line  would  be,  '  Let  us  lurk  secretely 
and  clandestinely  in  ambush  to  destroy  the  innocent  man  without 
any  provocation  or  justifiable  cause,  but  sim})ly  from  the  desire  of 
plunder.'    (See  ch.  26:  2.  Ps.  35:  7,  19.)     So  French  and  Noyes.    Or 


8  THE  PROVERBS  OF  SOLOMON.        [cH.  I. 

12.  ''  Let  lis  swallow  them  up  alive,  like  slieol ; 
'^And  whole,  as  those  that  go  dowu  into  the  pit: 

it  may  denote  in  vain,  and  qualify  the  nonn  "'pj,  noqi;  the  meaning 
•would  then  be,  'Let  us  conceal  ourselves  in  ambush  for  the  purpose 
of  destroying  him,  who  is  indeed  entirely  innocent  of  wrong-doing, 
but  whose  innocence  shall  afford  him  no  protection.'  (See  v.  17. 
Ezek.  6:  10.)  The  position  of  the  adverb  in  the  sentence  would 
seem  to  indicate  tliat  it  was  intended  to  modify  the  noun  rather  than 
the  verb.  So  Holden,  Boothroj^d  and  ►^tuart.  The  stealthy  mode 
of  waylaying  travellers  here  alluded  to  is  still  practiced  by  the  no- 
tnadic  tribes  of  the  East.  (riD":—  tl  with  n  paragogic.  Kal  impera- 
tive of  itS'.) 

12.  In  the  preceding  verse  the  infamous  conduct  of  highway 
robbei-s  in  pursuit  of  plunder  is  portrayed  in  language  proper]}^  ap- 
plicable to  the  habits  of  wild  btasts.  The  figure  is  continued  iti 
this  verse,  and  the  same  persons  are  described  as  proposing  to  spring 
sudden^}'  and  unexpectedly  upon  their  innocent  victims  and  utterly 
destroy  them,  so  that  no  trace  of  them  shall  be  left,  just  as  the  grave 
swallows  up,  as  it  were,  those  who  are  deposited  thei-ein.  The  He- 
brew word  sheol  (SlXt:^}  has  no  term  of  exactly  equivalf  nt  power  in 
our  language.  It  signifies  generirally  tlie  lover  or  loidcr-worh?,  tlie 
ivv/'xiblc  iro/i ',  the  abode,  or  flacr  of  the  ('cnjl.  It  comprehends  the 
local  habitation  of  the  dead  body,  (the  grave,  or  sepulchre,)  and  the 
invisible  abode  of  the  soul,  irrespective  of  its  condition  as  happy  or 
miserable.  It  corresponds  very  neaHy  to  the  Greek  Ua/'ei^  [aorc.) 
and  the  Latin  orms  and  Infernv^.  It  is  sometimes  emploj-ed  with 
specific  reference  to  the  localiij'  of  the  dead  body,  and  aecordini;ly 
is  frequently  translated  in  our  standard  version  ihc  grave,  as  in  the 
present  instance,  ©r  the  pit,  as  synonymous  with  "ii;;,  tjuv,  and  ^1'~^ , 
c,e\>e.r.  It  is  al<o  frequently  represented  by  the  Englisli  word  Ildt , 
which,  at  the  time  our  standard  version  Avas  made,  (IGI],)  was  em- 
ployed in  the  same  general  and  indefinite  sense  as  the  Hebrew 
Mco/ and  the  Greek  TIri,le<>.  But  as  that  word  lias  come  to  be  em- 
ployed exclusivel}"  in  a  limited  sense  to  denote  the  place  of  pvnishmcut 
in  the  invisible  world,  coi'responding  to  the  G-hcnna  iFESlyVa)  <>f 
the  New  Testament,  it  has  ceased  to  be  the  appropriate  representa- 
tive of  shrn'.     Most  modern  commentators,  therefore,  either  transfer 

Vi.  "  Liter  ftif  gravi',"  Frew^h— "/}/:"  /tie  uniirr-tv  nit"',  -tuiiri-^^  as  Hades  </^.Jf 
f/ii-  liii/'ng,"  HoUieii— "rtA-  f/ir  untL-r-u'oiid  ttu-  livUi'^^"  Noye.-. 


ClI.  I.] 


THE  PROVERBS  OF  SOLOMON. 


13.  "  We  sliall  find  all  {kinds  of)  precious  treasure ; 
"  We  sliall  fill  our  houses  with  spoil ; 

14.  '^Thou  shalt  cast  thy  lot  among  us  ; 
''We  will  all  Have  oue  purse." 

tlie  Hebrew  term,  or  aJopf  the  Greek  Word  hades,  by  which  it  is  re- 
presented in 'the  Septiiagint  ver.-^ion,  leaving  tlie  precise  sense  in  each 
place  of  ils  occurrence  to  be  gathered  from  the  context.  Some,  however, 
render  it  by  the  compound  term  under-world ,  in  imitation  of  Gesenius 
and  other  German  writers.  We  have  transferred  the  original  word,  as 
being  quite  as  intelligible  to  the  English  reader  as  the  exotic  Greek 
Hades.  The  term  pit,  in  the  parallel  clause,  shows  that  there  is 
special  allusion  here  to  the  grave,  for  in  Hebrew  pftrallelisms  the 
specific  term  limits  the  signification  of  that  which  is  more  general. 
Comp.  Ps.  16:  10,  where  the  word  corruption,  in  the  second  clause, 
can  apply  only  to  the  body,  and  consequently  limits,  the  word  shcol 
to  the  grave,— the  receptacle  of  the  body.  Sheol  is  here,  by  personi- 
fication, represented  as  a  monster  swallowing  and  utterly  consuming 
the  dead. 

The  adjective  □"'"TIj  chayyim,  may  be  connected  immediately 
with  the  verb  D^^Sl]  J)  niblaam,  and  rendered  as  in  our  standard  ver- 
sion; or  it  may  be  employed  substantively  as  the  object  after  the 
verb  ];^2\  yihla,  understood,  and  then  it  would  denote  the  living, 
and  the  clause  be  rerujjered  "  Let  us  swallow  them  up,  as  sheol  does 
the  living."  This  last  construction  is  adopted  by  Holden  and 
iS^oyes,  and  is  favored  by  the  position  of  the  word  in  the  sentence— 
a  circumstance,  however,  which  is  not  conclusive.  The  first  view 
is  supported  by  Ps.  55:  15  (16.)  and  Ps.  124:  3,  whei-e  the  word  oc- 
curs, and  is  rendered  by  quick  in  our  standard  version,  and  where 
there  is  probably  an  allusion  to  the  sudden  and  entire  destruction 
of  Korah  and  his  company,  (l^umb.  16:  30,  33.)  "Usually,  the 
grave  devours  or  swallows  up  the  dead;  but  the  depredators,  in 
this  case,  propose  to  do  to  the  living,  what  the  grave  does  to  the 
dead,  in  consuming  them,  yet  not  literally,  but  figuratively.  The 
idea  is  that  of  sudden  and  unexpected  destruction  in  the  midst  of 
\\^ii,iinei\i\the  full  state  of  heallh:'  (Stuart.)  For  the  phrase  "go 
down  to  the  pit,"  see  Ps.  85:  4,  Ezek.  26:  20.  31:  11. 

13,  14.  In  these  verses  the  plunderers  are  described  as  predict- 
ing with  confidence  the  successful  issue  of  theif  foray.     Lit,  all  pre- 

13.  "  I'aluahle  treasure,"  UolCicn—"  precious  wealth,"  ^t\xzTi—" precious  sub, 
^tancc,"  S.  v.,  French,  Nojes. 


10  THE   PROVERBS   OF   SOLOMON,  [cH.  I. 

15.  My  son,  walk  not  thou  in  the  way  with  them  ; 

Refrain  thy  foot  from  their  path  ; 

]  6.  For  their  feet  run  to  evil  ; 

And  they  make  haste  to  shed  blood. 

IT.  Surely  in  vain  the  net  is  spread 

In  the  sight  of  any  bird  ! 

18.  But  these  {men)  lie  in  wait  for  their  own  blood; 
They  lurk  secretly  for  their  own  lives. 

19.  Such  are  the  ways  of  every  one  that  is  greedy 
of  gain  ; 

It  taketh  away  the  life  of  its  possessors. 

cions  treasure,  1.  e.,  treasure  of  every  kind.  In  the  expression  "to 
cast  thy  lot  among  us,"  there  is  allusion  to  the  custom  among  free- 
boGters  of  dividing  their  plunder  by  lot;  and  the  sense  is,  '  Though 
thou  art  young  and  inexperienced  in  enterprises  of  this  kind,  thou 
shalt  have  an  equal  share  in  the  booty  with  ourselves,  who  are  vete- 
rans of  the  trade;  and  whenever  we  determine,  by  casting  lots,  to 
whom  any  portion  of  the  plunder  shall  belong,  thou  shalt  draw  lots 
with  us,  and  stand  an  equal  chance  of  appropriating  it  to  thyself.' 
See  Ps.  22;  18.  "We  will  all  have  one  purse,"  is  literally  "one 
purse  shall  be  to  us  all,"  i.  e.,  '  the  money  we  obtain  shall  be  placed 
in  one  common  purse,  of  which  all  shall  have  right  to  an  equal 
share.  No  discrimination  will  be  used,  and  n^  preference  shown  to 
one  above  another.'  (Trp3,  Irreg.  plur.  of  n^2,  with  suffix,  S'pn, 
Hiph.  fut.  of  "73^0 

-   T 

15,  16.  Solomon  here  warns  his  youthful  reader  against  associat- 
ing with  persons  like  those  described  in  ti\e  preceding  verses;  for 
the  path  they  tread,  though  it  may  be  strewed  with  flowers,  is  only 
a  path  of  evil — perhaps  of  blood.  Syriao:  "  innocent  blood."  "  To 
run  to  evil,"  is  an  idiomatic  expression  denoting  an  eager  desire  to 
commit  wickedness.  See  Isa.  59:  7,  a  parallel  passage.  (^Sn,  K-^l 
fut.  2d  pers.  of  "!|'^'.) 

17-19.  Solomon  here  tells  us  that  even  the  birds,  though  by  no 
means  remarkable  for  caution  and  foresight,  have  discernment 
enough  to  perceive,  and  instinct  sufficient  to  avoid,  the  destructive 
net  when  placed  before  their  eyes.  But  the  men  whom  he  has  just 
described,  less  warj^  tlian  the  birds,  in  their  eager  pursuit  of  unjust 
gain,  rus4i  on  to  their  own  destruction.     Some  commentators  suppose 


oil.  I.]  TiiE  i»kov£RBS  o^  solomon.  il 

the  meaning  of  the  sacred  writer  to  be,  that,  as  the  bird  does  not 
take  warning,  even  when  it  sees  the  net  prepared  for  its  capture,  so 
the  persons  in  question,  while  busily  emplo^'ed  in  plotting  against 
the  property  and  lives  of  others,  are  blind  to  the  ruin  which  their 
misdeeds  are  sure  ultimately  to  bring  on  themselves.  Comp.  ch.  7: 
23.  Gain  greedily  sought,  and  acquired  by  unlawful  and  unright- 
eous means,  often  proves  the  temporal  as  well  as  spiritual  ruin  of 
those  who  are  led  captive  by  it.  "  How  great  a  clieat  is  wickedness. 
It  consumeth  the  ensnarers,  and  murders  the  murderers ;  holds  a  dark 
lantern  in  one  hand,  while  with  the  other  it  discharges  silently  a 
pistol  into  our  bosoms."  (Jermin.)  Anij  bird — lit.  evci  y  possessor  of  a 
wing — poetic  for  bird.  Greedy  of  gain — lit.  plundering  the  plunder — a 
usual  Hebraism  to  express  intensity.  (rr^Up.  Pual  part,  of  TT'T 
with  vav.  fulcrum.     np\  Kal  fut.  of  np*^.) 


CHAPTER  I.  20-23; 


\_IIeavenIy  Wisdom  persoriijied  and  repi'e^entedjlnder  the  character 
of  a  Female  Teacher^  invites  all  men  to  attend  to  her  Instructions 
and  embrace  her  Precepts,  ayxd  warns  them  of  the  consequences 
of  neglecting  God  and  Divine  things.~\ 

20.  AYisclom  crieth  aloud  without; 

In  the  wide  streets  she  utteretli  her  voice ; 

20.  Many  expositors  are  of  the  opinion  that  our  Saviour  Jesus 
Christ,  the  second  person  in  the  adorable  Trinity,  is  here  charac- 
terized by  the  term  Wisdom,  and  that  this  chapter  is  throughout 
prophetical  of  him  and  his  ministry  on  earth,  and  of  the  calamities 
which  should  fall  upon  the  Jews  for  their,  rejection  of  him.  But  it 
Beems  far  more  consonant  with  the  character  of  this  book  to  regard 
Wisdom  here  as  True  Religion,  personified  after  the  Oriental  man- 
nerj  and  represented  as  a  female  teacher,  who,  having  opened  hei* 
school,  and  taken  her  station  at  the  places  of  usual  concourse,  ear-' 
oestly  and  affectionately  invites  all  whom  she  sees  to  forsake  the 
paths  of  ignorance,  follj-,  and  sin,  and  to  attend  upon  her  instrue« 


1^  ^trE   tR'OVEiElBS   6F   SOLOMON.  [cit.  t. 

21.  At  the  head  of  the  noisy  streets  she  calleth  ; 
At  the  entrance  of  the  gates  ; 

In  the  city  she  nttereth  her  words; 

22.  "llow  long,  3'e  simple  {ones)^  will  ye  love  sim- 
plicity ? 

^'  {How  long)  will  scoffers  delight  in  scoffing  ? 
-•"^  And  fools  hate  knowledge? 

tious.  (nn;j*,  Kal  fut.  3d  pers.  fern,  of  rn,  the  fern,  ending  m 
being  added  to  distinguish  it  from  the  2d  pers.  masc.  So  eh.  8:  3. 
i^,"):2Dn  is  plural  in  form,  but  sing,  in  meaning,  rnn,  Kal  fut.  fern, 
from  1^3.) 

21,  The  gates  of  tlie  ci(y  M^ere  the  places  of  general  resort  in 
ancient  times.  There  were  the  market-places  and  the  forum,  where 
causes  were  judicially  tried,  and  there  the  inhabitants  resorted 
either  for  business  or  friendly  conversation.  What  the  Bourse  is  in 
Paris  and  the  Exchange  in  London,  the  open  spaces  about  the  gates 
of  the  walled  towns  were  to  the  Orientals,  and  still  are  in  many 
parts  of  the  East.  rWD'H,  homiiji/otk,  Kal  Part.  fern,  plur.,  used 
substantively  from  T,'r21  Juann,  to  make  a  noise.  The  Sept.  Syv.  Chald. 
and  Arab,  versions^however,  read  "on  the  top  of  the  icalls,"  as  if 
from  jTir3in>  cliomoLh,  i.  e.  the  city  walls. 

^2.  This  triplet  forms  a  gradational  parallelism,  in  which  one 
term  rises  above  another,  and  the  thought  expressed  in  the  second 
member  is  an  advance  on  that  which  is  expressed  in  the  first,  and 
so  of  the  third.  Tlie  terms  simple,  scoffers,  and  fools,  are  descriptive 
of  three  distinct  classes  of  persons,  one  rising  above  another  in  guilt 
and  wickedness.  The  first  appears  to  comprise  those,  who,  from 
inexperience,  natural  infirmity  and  credulousness,  easily  fall  into 
tlie  snare  laid  for  them  by  the  crafty  and  designing,  and  thus  at 
length  become  similar  in  character  to  their  treacherous  corruptors 
and  deceivers.  Tlie  second  class  embraces  such  as  scoff  at  and 
deride  religion,  even  thoi^h  they  be  found  in  the  ranks  of  the  out- 
wardly moral  and  respectable.  The  third  class  is  composed  of  those 
wlio  have  become  still  more  hardened,  ^audoned  and  vicious. 
Comp.  Ps.  1:  1,  where  a  similar  parallelism  occurs.  (on^{°^,  Piel 
fut.  of  3nN*.     D'^S,  Kal.  part.  plur.  of  i*;V) 

22.  "  And  ye  scoffers  delight."— U-old^n  and  Boothroyd. 


en.  I.]  iPROVERBS  OF   SOLOMOJf.  13 

23.  ''Turn  ye  at  my  reproof! 

''  Behold,  I  will  pour  out  my  spirit  upon  yoii ) 
"  I  will  make  kuown  my  words  to  you. 

24.  "  Because  I  have  called,  and  ye  have  refused  ; 
''  (Because)  I  have  stretched  out  my  hand,  and  n6 

X)ne  hath  regarded  ; — 

25.  •'  But  ye  have  rejected  all  my  counsel, 
*' And  have  slighted  my  reproof; 

26.  ''1  myself  will  laugh  at  your  calamity, 
•'  I  will  deride  when  your  fear  cometh  ; 

23.  To  the  several  classes  of  persons  named  in  the  preceding 
verse,  Wisdom  addresses  herself,  and  exhorts  them  to  forsake  their 
dangerous  paths  and  evil  ways,  to  sit  at  her  feet,  to  listen  to  her 
reproof,  counsel  and  advice,  and  to  follow  implicitly  her  teachingSi 
To  such  as  listen  to  her  voice  and  obey  her  instructions,  she  promises 
in  abundant  measure  the  communication  of  her  own  enlightening, 
hallowing,  ennobling  and  purifying  spirit.  She  declares  that  she 
\vill  impart  to  them  such  instructions  as  will  enable  them  to  escape 
the  snares  of  death,  and  make  them  wise  unto  salvation.  The  pre^ 
cepts  and  promises  of  True  Religion  go  hand  in  hand.  Obedience 
is  sure  to  be  followed  by  its  appropriate  reward.  No  one  is  asked 
to  serve  God  in  vain;  for  the  ways  of  piety  are  invariably  ways  of 
pleasantness,  and  all  her  paths  peace.  (OU'r),  Kal  fut.  put  for  the 
Imperative.    n;'^TlNS  Hiph.  fut.  of  ;?3.i.    H^'niX,  Hiph.  fut.  of  Vl\\ 

24,25.  Ye  have  refused,  viz.  to  listen  to  my  instructions.  To 
^afrrtck  out  the  hand,  is  here  to  be  regarded  as  a  beckoning  gesture^ 
inviting  the  hearer  to  approach,  and  not  as  one  designed  to  enforce 
the  language  of  the  speaker,  or  to  offer  assistance  to  one  needing 
help.  See  Isai.  65:  2.  Have  slighted  my  reproof,  is  literally  have  not 
been  unllhig  viz.  to  profit  by  my  reproof.  (•U^?**'^,  Piel  fut.  of  iXHi 
3"'typr3,  Hiph.  part,  of  2Tp  .) 

26.  The  speaker  here  takes  his  stand  at  the  close  of  man's  pro- 
bationary period,  or  at  least  looks  forward  in  anticipation  to  the 
time  when  the  final  trial  and  retribution  shall  take  place,  and  inti- 
mates what  treatment  the  incon-igible  sinner  may  then  expect  to 
receive  from  her  who  would  have  guided  him  into  the  way  of  life. 
I v'lijself,  or  Even  I,  is  emphatic:  'I  who  have  warned  and  entreated 
you  so  often  and  so  earnestly,  who  have  borne  your  rebuffs  so  long' 
2 


14  THE   PROVERBS   OF   SOLOMON.  [cH.  I. 

27.  "  When  your  fear  cometh  like  a  tempest ; 

'^  And  your  calamity  approacheth  as  a  whirlwind  ; 
''When  distress  and  anguish  come  upon  you. 

28.  '^  Tlien  will  they  call  upon  me,  but  I  will  not 
answer ; 

"  They  will  seek  me  diligently,  but  they  shall  not 
find  me. 

and  so  patiently,  and  who  &ougbt  only  your  true  happiness, — even 
I  "will  in  the  hour  of  your  utmos't  need  regard  you  as  my  eneiny?& 
and  leave  you  to  reap  the  bitter  fruits  snd  suSFerthe  just  consequences 
of  your  folly  and  perversity.  L,a)i<j^hing  at  and  deriding  are  figura- 
tive expressions  denoting  the  highest  and  most  contemptuous  indig- 
nation. Comp.  Ps.  2:  5.  The  English  verb  lo  mock  is  now  com- 
monly employed  in  the  sense  of  to  mimic,  wliieh  is  plainly  not  the 
meaning  of  the  writer.  Your  Jcar  is  hei-e  put  by  metonymy  for  the 
object  of  fear,  rather  than  the  emotion.  'I  will  deride  when  that 
which  you  fear — ^that  calamity  which  causes  terror  and  alarm  to  yoii 
— will  suddenly  and  inevitably  come  upon  you,  and  overwhelm  you 
like  a  tempest  and  a  whirlwind.'  So  dn)3o^  is  used  in  1  Pet.  3:  14, 
(i<!33>  Kal  Infin.  constr.  of  i-^12  with  prefix  prep.) 

27.  The  imagery  employed  here  is  exceedingly  vivid  and  awful, 
(rn^fa'.  The  consonants  of  the  text  require  to  be  pointed  and  read 
n^i^Sy.  But  the  Masorites  or  Jewish  punctists  to  whom  we  are  in- 
debted for  the  Hebrew  text  as  it  now  stands,  have  pointed  the  word 
in  accordance  with  the  Keri,  or  marginal  reading,  T\^.''^=7\'i<Y\^,  for 

°  T  T 

which  see  Gesen.  Lex.) 

28.  The  sudden  change  of  persons  from  the  second  to  the  third 
is  a  circumstance  of  frequent  occurrence  in. the  Hebrew  Scriptures. 
It  is  well  suited  here  to  the  dramatic  character  of  the  whole  repre- 
sentation. Tlioseto  whom  Wisdom  had  been  calling  and  beckoning- 
— whom  she  had  entreated  to  listen  to  her  words  of  kindness  and 
to  give  heed  to  her  counsels,  are  now  supposed  to  have  passed  along- 
the  high  way  regardless  of  her  friendly  and  affectionate  warnings, 
and  to  be  beyond  the  reach  of  her  voice.  Perceiving  that  her  en- 
treaties are  of  no  avail,  she  turns  away,  not  in  anger,  but  in  sorrow, 
and,  soliloquising,  continues  to  speak  of  them  inthe  third  person, 
and  to  paint  in  vivid  colors  the  certain  misery  consequent  on  unre- 

/i1.  "  Advances  as,"  Stuart — "uvcr/ahct/iy''  iTench  and  Noyes. 


CH.  I.]  THE   PROVERBS   OF   SOLOMON.  15 

29.  ''  Because  they  have  hated  knowledge, 

^^  And  have  not  chosen  the  tear  of  Jehovah  ; — 

30.  •'  (Because)  they  have  slighted  my  counsel, 
''And  despised. all  my  reproof; — 

31.  "Therefore  shall  they  eat  of  the  fruit  of  their 
own  way, 

"  And  be  filled  with  their  own  devices. 

32.  '^  For  the  turning  away  of  the  simple  shall  slay 
them, 

pented  and  unforsaken  sin.  Then — when  the  day  of  reckoning  shall 
come,  the  wicked  who  have  transgressed  God's  law,  who  have  per- 
sisted in  their  rebellion,  and  rejected  with  scorn  the  invitations  and 
overtures  of  mercy,  will  call  npon  the  Most  High,  but  m  yain. 
Prayer,  once  omnipotent,  will  then  be  powerless.  The  verb  nni^, 
shachar,  rendered  in  our  standard  version  to  seek  early,  properly  sig- 
nifies to  break^  to  break  forth,  as  the  light  or  dawn  of  day.  Hence  the 
kindred  noun  '^^\^!,  shachar,  denotes  the  dawn,  the  morning.  It  then 
acquires  the  secondary  meaning  of  to  seek,  and  intensively  to  seek 
carefully,  diligently,  earnestly,  as  those  may  be  supposed  to  do  who  in 
pursuit  of  some  desired  object,  rise  early,  and  commencing  their 
search  on  the  first  appearance  of  the  light,  pursue  it  with  the  utmost 
diligence  till  they  discover  it.  The  connexion  shows  that  the  allu- 
sion here  is  not  so  much  to  the  ti7ne  when  the  search  commences,  as 
to  the  manner  in  which  it  is  prosecuted.  See  ch.  7:  15.  11:  27.  All 
the  diligence  with  which  men  may  apply  themselves  to  obtain 
renewing  and  sanctifying  grace  and  pardoning  mercy,  after  the 
period  of  their  probation  shall  have  terminated,  will  not  avail  to 
redeem  the  time  past  in  forgetfulness  of  God,  and  secure  the  bless- 
ings promised  only  to  the  faithful. 

31.  As  it  is  just  that  men  should  reap  according  to  what  they 
liave  sown,  and  eat  such  fruit  as  they  have  planted,  so  the  ungodly 
shall  suffer  the  punishment  due  to  their  transgressions,  and  be  filled, 
sated,  glutted,  surfeited  (for  such  is  the  intensive  meaning  of  the  ori- 
ginal) with  the  inevitable  results  of  their  own  plans,  devices  and 
crimes.  The  allotments  of  eternity  will  be  according  to  the  charac- 
ter formed  and  the  course  of  conduct  pursued  in  time.  This  is  not 
only  accordant  with  the  principles  of  the  strictest  justice,  but  results 
as  a  necessary  consequence  from  the  very  nature  of  things. 

32,  The  turning  away  or  defection  of  the  obdurate  transgressor 


16  ■  THE   PROVERBS   OF   SOLOMON.  [CH.  If. 

''  And  the  security  of  fools  shall  destroy  them  ; 
33.  "But  he  that  hearkeneth  to  me  shall  dwell 
safely, 

"  And  shall  be  tranquil  without  f^ar  of  evil." 

from  proffered  instruction  and  admonition  will  prove  his  ruin;  and 
the  careless  security — that  fancied  security,  which  results  from  reck- 
lessness, unbelief,  and  disregard  of  divine  things,  and  begets  a  fatal 
tranquility,  ease  and  unconcern — will  terminate  in  his  utter  destruc- 
tion.    So  Gesenius  (Lex.),  Boothr.  and  Stuart. 

33.  The  preposition  rp  me,  before  *in3  Phachar,  seems  plainly  to 
have  here  the  signification  of  wiihoid  rather  than  from,  for  the  phrase 
qtiiet  or  tranquil  from  fear,  would  mean  quiet  through  or  by  reasoii  of 
fear,  which  is  evidently  very  far  from  the  true  idea,  which  is  that  he 
shall  be  exempt  from  fear.  So  Stuart.  "  Shall  not  be  disquieted 
by  (or  with)  the. fear  of  evil."  French  and  Noyes.  (  |jx;j:>,  Pilel 
from  ixt^,  not  used  in  Kal.) 


CHAPTEK  II. 

{The  henejits  attending  the  pursuit  of  true  tvisdom,  and  the  evils  to 
avoided  hy  its  possession  .J 

1.  My  son,  if  thou  wilt  receive  my  words, 

And  treasure  up  my  commandments  within  thee  :- 


1.  The  earnest  appeal  of  Wisdom  personified  terminates  with 
the  close  of  the  preceding  chapter;  Solomon  here  resumes  his  ad- 
dress to  his  youthful  readers,  and  points  out  the  proper  course  to  be 
pursued  in  order  to  the  attainment  of  that  knowledge  which  makes 
men  wise  unto  salvation.  There  must  be  the  disposition  first  to 
receive  the  precepts  of  divine  truth,  and  then  to  treasure  them  up  or 
carefully  keep  them  in  the  memory  or  in  the  heart,  not  for  conceal- 
ment, but  for  custody  and  use.     (npn — Kal  fut.  of  np*^-) 

32.  "The  carelessness  of  fools,"  Holden  and  'Noyes-^*'reck(e^ness,"  French-s 
**  tranquility,"  Junius,  Fiscator. 


en.  II.]  THE    PROVERBS    OF    SOLOMON.  17 

2.  If  thou  wilt  apply  thy  ear  to  wis  lom, 
And  iiicliue  thy  heart  to  understanding ; 

3.  Yea,  if  thou  wilt  call  for  knowledge, 
And  utter  aloud  thy  voice  for  understanding ; 

4.  If  thou  wilt  seek  her  as  silver. 

And  search  for  her  as  for  hidden  treasure  ; — 

2.  Respectful,  eai-nest  and  serious  attention  to  divine  things,  and 
the  application  of  the  whole  mind  and  heart  to  them,  are  necessary 
to  secure  their  possession  and  enjoyment.  To  apply  the  ear,  signifies 
to  place  oneself  in  a  listening  attitude.  Literally  it  is  to  erect  or 
inick  vp  the  ear,  a  metaphor  borrowed  from  those  animals  who  point 
or  prick  up  their  ears  in  listening,  in  order  to  catch  more  easil}-  any 
passing  sound.  (3\i:'Dn,  Hiph.  infin.  from  2"^:^  •  Hpn,  Hiph.  fut. 
from  ntD3.) 

TT 

3.  The  terms  emploj'ed  in  this  and  the  fctllowing  verse  are  de- 
signed stiil  further  to  indicate  the  earnestness  with  wliieh  we  are  to 
apply  ourselves  to  the  attainment  of  true  religion.  The  word  \r^rs, 
illlen,  properly  signifies  to  fivj  f-rlh  the  voice,  and  here,  from  the 
exigency  of  the  passage,  to  u't  r  aloud.  Alas!  how  few  manifest 
any  considerable  measure  uf  this  earnestness  iu  tlieir  pursuit  of 
heavenly  wisdom. 

4.  As  silver — as  for  hidden  trectsnrc,  i.  e.,  with  tliat  eagerness  and 
earnestness  which  men  displa3^  in  their  search  for  silver  and  hidden 
treasure.  True  religion  is  called  in  Isaiah  33:  G,  a  Ircasnrc,  and  by 
our  Saviour  it  is  compared  to  a  treasure  hidden  in  a  field.  It  is  in- 
deed a  treasure  beyond  ail  price;  but  though  it  be  the  free  gift  of 
Ood  (ver.  6),  it  must  be  souglit  in  the  use  of  all  appropriate  and 
divinely  appointed  means.  When  these  means  are  emplo3-ed  as 
(lod  directs,  Aviih  all  faithfulness,  sincerit}^  and  huuHlity,  a  blessing 
will  attend  them,  and  the  desired  object  will  be  obtjiined.  Of  special 
importance  is  prayer.  "There  may  be  attention,  earnestness,  sin^ 
cerity;  yet  without  one  spiritual  impivssion  upon  the  conscience, 
v.ithout  one  ray  of  Divine  light  in  the  soul.  Earthlj^  wisdom  is 
gained  by  study;  heavenly  wi-dorn  by  prayer.  Study  may  form  a 
Biblical  scholar;  prayer  puts  the  heart  under  a  heavenly  pupilage, 

•  and  therefore  forms  the  wise  and  spiritual  christian.     The  word  first 

comes  into  the  ears;  then  it  enters  into  the  heart;  there  it  is  safely 

hid;  thence  arises  the  cry — .the  lifting  up  of  the  voice  in  awakened 

pra\er"  (Bridges.)     But  prayer  rnust  not  stand   alone,  or  in  tho 

2^ 


18  THE  PROVERBS  OF  SOLOMON.       [CH.  II. 

5.  Then  shalt  thou  understand  the  fear  of  Jehovah, 
And  find  the  knowledge  of  God. 

6.  (For  Jehovah  giveth  wisdom  ; 

From  his  mouth  {proceed)  knowledge  and  under- 
standing ; 

7.  He  layeth  up  safety  for  the  righteous  ; 
A  shield  is  he  to  those  that  walk  uprightly. 

stead  of  diligence.  It  should  rather  give  life  and  energy  to  exertion 
Ora  et  labora,  "  Pray  and  labor,"  is  the  old  and  true  maxim.  Comp. 
Matt.  11:  12.  "We  are  all,"  says  the  heavenly-minded  Leighton, 
"too  little  in  the  humble  seeking  and  begging  this  divine  knowl- 
edge; and  that  is  the  cause,  why  we  are  so  shallow  and  small  pro- 
ficients. 'If  thou  cry  and  lift  up  thy  voice  for  understanding,  and 
search  for  it  as  for  hid  treasure,'  get  down  upon  thy  knees,  and  dig 
for  it.  That  is  the  best  posture  to  fall  right  upon  the  golden  vein, 
and  go  deej^est  to  know  the  mind  of  God,  in  searching  tRe  Scrip- 
tures, to  be  directed  and  regulated  in  his  ways:  to  be  made  skillful 
in  ways  of  honoring  him  and  doing  him  service."  (n't^Snn,  Kal 
fut.  of  it^Bn,  with  sufF.  of  the  3d  pers.  fem.) 

5.  This  verse  and  the  9th  form  the  apodosis  of  the  sentence,  while 
the  four  preceding  verses  make  up  the  protasis. 

6.  Verses  6-8  are  parenthetical,  and  thrown  in  for  the  purpose 
of  assigning  the  ground  of  the  assurance  contained  in  the  preceding 
verse.  It  is  the  immutable  and  omnipotent  Jehovah,  who  imparts 
true  wisdom  and  the  highest  and  best  knowledge  to  those  who  ear- 
nestly and  sincerely  desire  them.  He  is  emphatically  the  author 
of  every  good  gift,  and  no  good  thing  will  be  withheld  from  those 
who  are  of  an  upright  mind.  (See  Job  32:  8.  Dan.  2:21.  James  1: 
5, 17.) 

7.  He  layeth  up  as  a  treasure  safety  or  help  for  the  righteous,  i.  e  , 
he  is  their  ever  ready  helper  and  protector.  The  word  n'iy-)r\ 
tushiyya,  occurs  in  ch.  3:  21,  8:  14,  and  18:  1.,  where  it  is  translated 
in  our  standard  version  xou7id  wisdom.  The  usus  loquendi  of  the 
writer  would  therefore  favor  the  same  rendering  here.  But  the  an- 
cient versions,  give  it  a  dififerent  meaning,  as  synonymous  with^ 
n>*'.tyn,  teshua.  Thus  the  Sept.  (TWTirjfJcav,  salvation;  the  Vulg. 
sahUern,  safely,  which  is  clearly  supported  by  the  parallelism,     A 

7.  "  Salvation y"  Boothr.— "  Ad;?»"  Stuart. 


CH.  II.]  THE    PROVERBS   OF    S0L05I0N.  19 

8.  He  keepeth  the  paths  of  justice, 
And  preserveth  the  way  of  his  saints.) 

9.  Then  shalt  thou  understand  righteousness  and 
justice, 

And  uprightness,  yea,  every  good  path. 

similar  example  occurs  in  Job  6:  13,  where  the  parallelism  requires 
the  rendering  help^  srt'/e'/?/,  svccor.  So  Gesenius  (Lex.)  God  is  called 
a  shield  in  eh.  30:  5.  Deut.  33:  29.  Ps.  3:  3.  18:  2.  (The  Hebrew 
word  |3V1,  in  the  text  would  be  normally  pointed  |'nv-!;  but  the 
marginal  Keri  bids  us  read  TSV',  which  is  the  reading  found  in 
many  manuscripts,  and  is  probably  the  true  one,  as  it  is  a  continua- 
tion of  rn'  in  ver.  6.) 

8.  Tlie  Hebrew  in  the  first  member  of  this  verse  reads,  "for  keep- 
ing the  paths  of  justice.''  The  suVjject,  therefore,  may  be  either  Go,'], 
or  the  upright  spoken  of  in  the  preceding  verse.  If  the  former  is  the 
subject,  then  tlie  sense  is  either  that  God  protects  and  guards  the 
just  and  u^v\g\ii— justice  being  the  abstract  used  for  the  concrete,  viz. 
those  who  walk  in  the  palhs  of  justice  and  equity;  Avhich  is  favored 
by  the  parallelism:  or,  that  God  always  does  what  is  right — or  shows 
that  he  discriminates  between  the  JDious  and  the  ungodly.  If  the 
pious  spoken  of  in  vs.  7,  are  the  subject,  then  the  clause  may  be  ex- 
planatory of  •'  those  who  walk  uprightly,"  as  Piscator  and  Boothr. 
suppose,  or  it  may  indicate  the  purpose  and  design  of  God  in  af- 
fording protection  to  the  righteous,  viz.  in  order  that  they  may  keep 
the  precepts  of  justice  and  equity;  form  a  right  judgment  in  regard 
to  all  moral  questions,  accurately  discriminate  between  good  and 
evil,  and  discharge  their  sacred  duties  in  a  proper  manner.  There 
is  no  grammatical  impediment  in  the  way  of  joining  this  clause  in 
construction  with  the  preceding,  and  the  sense  tliereb}'  elicited  is 
good.  We  prefer,  however,  in  a  doubtful  case  like  this,  to  adhere  to 
the  rendering  of  the  ancient  versions  and  our  standard  translation, 
which  is  approved  by  the  majority  of  interpreters. 

9.  This  verse  is  immediately  connected  with  vs.  5,  and  forms  a 
part  of  the  apoclosis  of  the  sentence,  indicated  by  the  correlative 
conjunction  then  (fX,  ^~-)  It  contains  a  specification  and  compre- 
hensive summjiry  of  the  things  which  should  be  most  desired  by 
man,  and  which  are  assured  to  him,  if  he  will  attend  to  the  teach- 

8.  "  To  them  tftat  Jceep  the  patlis  ofjudgmeni,'"  Boothr. — "  his  pious  worshippers,''* 
French — "  Ais  seryan^s,"  Noyes. 


20  THE    PR0YER13S    OF    SOLOMON.  [CH.  II. 

10.  When  wisdom  entereth  into  thy  heart, 
And  knowledge  is  pleasant  to  thy  soul ; 

11.  Discretion  shall  preserve  tliee, 
Understanding  shall  keep  thee  ; 

12.  To  deliver  thee  from  the  way  of  the  Avicked — 
From  the  men  that  spenk  perverse  things  ; — 

13.  Who  forsake  the  paths  of  uprightness, 
To  walk  in  the  ways  of  darkness ; — 

ings  of  wisdom.  The  last  expression,  every  good  patk,  is  generic, 
comprising  every  desirable  gcjod.  To  understand,  here  imports  to 
know  experimentally  and  practically. 

10.  The  particle  -j),  ki,  is  here  taken  by  Stuart  and  some  other 
commentators  in* a  causal  sense,  and  rendered  for,  because.  But  the 
meaning  is  plainer  if,  with  all  the  older  interpreters,  we  take  it  in 
the  conditional  sense  of  2/ or  ^cken,  and  regard  it  as  the  protasis,  or 
antecedent  of  the  hypothetical  pioposition,  and  the  next  verse  as 
the  apodosis,  or  consequent  of  it.     So  Gen.  4:  12,  and  elsewhere. 

11.  Discretion  and  understanding  are  here  personified,  and  re- 
presented as  watching  over  the  3-outhfnl  aspirant  after  virtue,  and 
protecting  him  from  the  allurements  of  viec.  See  ch.  6:  12.  The 
image  is  taken  from  the  custom  of  miiitar}-  guards  keejiing  watch 
over  the  safety  and  tranquility  of  the  citj^ 

12.  The  phrase  ;n  T);}^,  vudderek  ra,  maj'  be  rendered  from  the 
way  of  evil,  i  e.,  from  the  way  which  leads  to  evil  or  sin:  OY,from 
the  evil  way,  i.  e.,  from  a  vicious  course  of  life, — the  second  noun 
limiting  the  first  as  an  adjective.  The  latter  is  the  rendering  of  the 
Sept.  Vulg.  and  Chaldee.  But  the  parallelism  seems  to  require  that 
i'">,  ra,  should  be  taken  in  a  concrete  sense,  as  a  noun  of  multitude, 
denoting  the  wicked  in  general,  corresponding  with  the  second 
member  of  the  verse,  where  they  are  particularly  described  as  those 
who  speak  perverse  things.  So  Boothr  ,  Ilolden,  French  and  Xoyes. 
From  the  rnoi — literally,  from  the  vian.  But  the  word  ':}^ii,  ish,  is 
here  used  in  a  colU-ctive  sense,  as  is  evident  from  the  fact  that  the 
predicates  which  follow  are  plural.  Prrvcrsc  ihmgs,  i.  e.,  who  speak 
falsely  and  deceitfully.     (S"Vn,  Hiph.  infin.  of  Si*J.) 

13.  In  the  preceding  verse,  the  writer  alludes  to  the  speech  of  the 
wicked;  here,  to  their  general  conduct — ivoys  of  darkness,  i.  e  ,  ways 

\2.  '  The  way  of  evil ,"  Junius,  Pi.>cat,  Stuart — "^  the  evil  wuy"  Geier  Dathe, 
Rosenmu. 


CH.  II.]  THE   PROVERBS    OF   SOLOMON.  21 

14.  Who  rejoice  in  doing  evil, 

And  delight  in  the  perverseness  of  the  wicked  ; — ■- 

15.  AVhose  ways  are  crooked, 

And  who  in  their  paths  are  perverse. 

16.  To  deliver  thee  from  the  strange  woman  ; 
From  the  stranger  who  uttereth  smooth  words ; 

17.  Who  forsaketli  the  friend  of  her  youth, 


of  sin.  Sin  is  often  represented  in  Scripture  under  the  figurative 
term  darkness.  See  Rom.  13:  12.  Eph.  5:  11.  To  walk,  i.e.,  in 
order  that  they  may  walk.  "  They  choose  darkness  rather  than  light, 
because  their  deeds  are  evil."     (i^ohh,  Kal  iufin.  constr.  of  'ijSv) 

14.  The  loiclccd — Sept.  *'  wicked  perverseness," — Stuart,  '*  evil 
perversions."  But  as  the  idea  of  evil  is  implied  in  the  terms  per- 
verseness and  perversions,  some  suppose  that'the  expression  is  inten- 
sive, and  equivalent  to  the  most  proji:gate  deeds.  So  Boothr.  Vulgate 
— "  in  rebus  pessimis."  But  we  prefer  to  take  the  term  in  the  con- 
crete and  collective  sense,  as  in  vs.  12. 

16,  The  construction  of  this  verse  is  similar  to  that  of  verse  12. 
Discretion  and  understanding  (v.  11)  will  so  guard  thee  as  to  deliver 
thee,  tfec.  In  the  earlier  periods  of  Jewish  history,  women  of  profli- 
gate habits  and  abandoned  character  among  the  Hebrews  were  for 
the  most  part  strangers  and  aliens,  belonging  to  some  one  of  the 
neighboring  heathen  nations.  The  terms,  however,  which  are  here 
used,  rr^T,  zara,  (a  participial  noun  from  n-n,  z^tr,  and  denoting  one 
who  turns  aside,  viz.  from  the  paths  of  rectitude,)  and  TT'ID  J,  nakriyya, 
came  in  process  of  time  to  be  employed  to  designate  persons  of  this 
class,  irrespective  of  their  origin,  and  hence  were  sometimes  applied, 
as  in  the  present  instance,  to  Hebrew  women,  because  their  conduct 
resembled  that  of  foreign  or  heathen  women.  That  the  woman  hero 
referred  to  was  of  Hebrew  origin,  is  evident  from  v.  17,  where  she  is^ 
represented  as  forgetting  the  covenant  of  her  God.  An  adulteress  is  here 
particularly  alluded  to,  and  adultery  is  the  crime  specifically  con- 
demned. But  what  is  here  said  applies  equally,  by  sound  princi" 
pies  of  construction,  to  incontinence  and  unchastity  generally. 
Snooth  icords  here  denote  jlattering^  enticing,  and  deceitful  langiioge, 
employed  for  the  purpose  of  alluring  the  unwary  into  the  paths  of 
sin. 

17.  Friend.     See  ch.  16:  28.  17:  9,  where  the  same  word  is  ren- 


17.  ''The guide  0/  her  youth^"—S.  V.,  Holden,  Boothr, 


22  THE   PROVERBS   OF   SOLOMON.  [cH.  II. 

And  forgettetb  the  covenant  of  her  God. 
18.  For  her  house  sinketh  down  to  death, 
And  her  paths  to  the  shades. 

dered  in  our  Standard  Version  friend.  The  word  si-i  Vx,  oUuph,  comes 
from  fjSx.  alaph,  which  from  the  Arabic  sig.  to  join  together,  to  asso- 
ciate. Our  Translators,  following  the  Vulgate  (dux)  and  other 
Latin  versions,  have  rendered  it  in  this  and  several  other  places, 
(Ps.  55:  13.  Jcre.  3:  4.  Mich.  7:  5.)  guide.  But  the  meaning  here 
given  to  it  is  equally  appropriate  in  all  these  places,  and  is  better 
supported  by  the  context.  It  is  accordingly  adopted  by  most  mod- 
ern expositors.  (See  Gesen.  Lex.)  By  the  friend  of  her  youth,  some 
suppose  Jehovah  to  be  intended  (compare  Jere.  3:  2U.  Isa.  54:  5); 
others,  a.  father,  or  guardian,  v^^ho  is  the  natural  protector  of  youthful 
beauty.  (Holden.)  But  the  majority  of  commentators,  with  much 
more  probability,  understand  by  the  expression  the  husband,  to 
whom  the  female  in  question  had  been  married  in  early  life.  See 
Joel  ] :  8.  So  vice  versa  a  married  woman  is  called  repeatedly  the 
wife  of  youth,  i.  e.,  married  in  youth.  Prov.  5:  18.  Mai.  2:  15.  In 
the  expression  the  covenant  of  her  God,  there  is"  allusion  to  the  mar- 
riage covenant,  in  which  appeal  was  made  to  God,  who  was  invoked 
to  witness  the  mutual  vows  and  promises  made  by  the  contracting 
parties. 

18.  Some  commentators  regard  the  noun  n-I^D,  muth,  death,  as  the 
abstract  put  for  the  concrete,  the  dead,  and  so  translate  it.  But  it  is 
more  poetical  as  well  as  forcible  to  regard  it  as  a  personification  of 
the  king  of  terrors,  who  exercises  sway  and  dominion  over  the 
lower  world,  (Si Xty, sAro/,  aor^^,  Hadcs,)^here  he  has  his  dwelling- 
place.  The  sense,  however,  is  the  region,  or  adoJe  of  the  dead.  See 
Job  28:  22.  Ps.  9:  14.  By  the  corresponding  term  □\SD';,  rcphaim, 
(the  shades)  in  the  second  member,  (lit.  the  weak)  is  denoted  the 
spectres  or  ghosts  o{  the  departed  dead,  (the  7?ianes  and  umbrczoi  the 
Latins,)  which  the  Hebrews  supposed  to  dwell  in  sheol.  These  ap- 
pear to  have  been  regarded  as  destitute  of  blood  and  animal  life, 
but  yet  as  possessed  of  some  faculties  of  mind.  (See  Gesenius' 
Lex.)  The  terms  employed  serve  to  convey  to  our  minds  some  idea 
of  the  imperfect  conceptions  entertained  by  the  early  Hebrews  re- 
garding the  separate  existence  and  faculties  of  the  soul.     In  tlie 

18.  ••  Her  paths  unto  the  dead,"  S.  V.,  French,  Huldcn— "  to  the  mansions  of  the 
dead,"  Noyes. 


CH.  II.]  THE   PROVERBS   OF   S0L03I0N.  23 

19.  ISToiie  that  go  to  her  return, 

Nor  do  tliey  attain  to  the  paths  of  life. 

20.  That  tlion  mayest  walk  in  the  way  of  good  (^men)^ 
And  keep  the  paths  of  the  rigliteous  ; 

21>  For  the  npriglit  shall  dwell  in  the  land, 
And  the  perfect  shall  remain  in  it. 
22.  But  the  wicked  shall  be  cut  off  from  the  land, 
And  transgressors  shall  bo  rooted  out  of  it. 

expression  found  in  the  first  clause  of  the  verse  there  is  an  allusion 
to  the  earth  swallowing  up  Korah,  his  company,  and  their  habita 
tions.     The  Fentiinent  inculcated  is,  that  destruction  and  ruin  are 
sure  to  be  the  result  of  illicit  and  criminal  indulgence  of  passion, 
(nr'ty,  Kal  preter  3d  pers.  fern.  froJil  n-'W-) 

19.  ReLurn,  viz.  fr  m  the  way  which  leads  to  destruction.  Paths 
of  life,  i.  6.  which  lead  to  a  trar.iquil  and  happy  life.  It  is  here  inti- 
mated that  it  is  as  difficult  for  one  who  has  become  intimate  with 
an  adulteress  to  recover  from  the  temporal  and  moral  ruin  in  which 
such  intimacy  involves  him,  as  it  would  be  for  one  who  has  departed 
to  the  world  of  the  dead  to  return  to  the  abodes  of  the  living,  7  he 
imagery  is  borrowed  from  travellers,  who  having  once  departed  from 
tlie  right  way,  are  unable  afterwards  to  find  it  {^ypl,  Hiph.  fut.  of 
j^O,  not  used  in  Kal.) 

20.  This  verse  is  logically  connected  with  verse  11.  Discretion 
and  understanding  shall  keep  and  preserve  thee,  in  order  that  thou 
mayest  walk  in  the  way  of  the  good,  &c.  IX^dS,  lemaan,  corresponds 
with  S,  lamed,  at  the  beginning  of  vs.  12  and  16.  So  Geier,  Le  Clerc, 
Stuart,  g.nd  others.  Some,  however,  as  Holden,  Bothr.,  French  and 
Noyes,  rendi  r  it  Therefore,  and  regard  the  verse  as  constituting  an 
inference  from  the  discourse  immediately  preceding. 

21.  ^j  ike  land,  \%  doubtless  particularly  intended  the  land  of 
Canaan,  for  the  sacred  writer  is  sj^eaking  of  and  to  Hebrews;  but 
his  remarks  are  equally  applicable  to  all  lands,  and  to  every  peo^ 
pie.  Comp.  Matt.  5:  6.  The  expression  perfect  is  not  to  be  taken  in 
an  absolute,  unqualified  sense,  but  relatively  and  comparatively. 
The  sentiment  is,  that  the  upright  shall  be  spared  from  death  and 
enjoy  long  life  in  contradistinction  to  the  wicked,  who  "shall  be 
cut  off"  in  the  midst  of  their  days. 

22.  To  be  cut  off,  and  rooted  otif,  (lit.  plucked  vp  by  the  roots,)  from 


21  THE    PROVERBS   OF   SOLOMON.  [(JH.  IIU 

the  land,  denote  the  utter  destruction  by  anxmtiraely  death  of  trans- 
gressors and  of  their  offspring,  who  tread  in  their  steps.  The 
Shiagery  is  taken  from  the  cutting  down  and  rooting  up  of  trees-. 
Gomp'Ps.  37:  34. 


CHAPTER  III.  1-10. 


^Exhortation  to  obedlencej  to  reliance  vpon  God,  and  to  the  payment 
of  the  offerings  prescribed  ly  the  Mosaic  law.~\ 

1.  M}^  son,  forget  not  my  teaching, 

But  let  tby  heart  keep  my  commandment, 

2.  For  length  of  days,  and  years  of  liie, 
And  peace  shall  they  add  to  thee. 

1.  Teaching.  See  ch.  1 :  8.  The  word  cnmmaiulmc7it  is  here  used 
in  a  collective  sense,  and  the  precept  applies  to  all  the  laws  of  God. 
*  2.  A  long,  happy,  and  prosperous  life  is  frequently  alluded  to  in 
this  book,  as  the  natural  consequence  of  obedience  to  the  divine 
CO  nmands,  and  a  strict  and  faitliful  adherence  to  the  principles  of 
integrity  and  uprightness  (see  ch.  9';  11.  10^  27);  while,  on  the  con 
trary,  a  short  life,  and  premature,  perhaps  violent  death,  are  de- 
scribed as  the  result  and  just  punishment  of  disobedience  and 
iniquity,  (see  ch.  2:  21.)  All  such  statements  are  of  course  to  b6 
taken  as  general,  and  not  universal  propositions.  The  fifth  com- 
Wiandment  of  the  Decalogue  is  of  the  same  tenor.  Temperance, 
chastity,  probity  and  industry — virtues  inseparable  from  true  piety 
— do  in  the  natural  course  of  things,  and  in  accordance  with  the 
laws  which  govern  the  pln^sical  and  moral  world,  conduce  to  the 
health  of  the  body,  to  the  tranquility  of  the  mind,  to  prosperity 
and  longevity.  The  rendering  vea.rs  of  life  is  more  literal  and  less 
prosaic  than  long  life.  SoMarg.  Reading.  And  penrr,  i.  e.,  prosperity 
or  good  of  every  kind.  Shall  thr.y  add  is  equivalent  here  to  the  passive 
u-ilt  be  added  or  multiplied.  (The  Hiph. -iD'Or,  is  employed  as  a 
substitute  for  the  future  of  Kal,  which  is  not  used.) 
>.  ''■My  admonitions,"  Boothr. — "my  doctrine,"  Holden — "iny  instruction,"  Stuart. 


CII.  III.]  THE    PROVERBS    OF    SOLOMON.  25 

3.  Let  not  mercy  an;l  truth  fbrscike  thee : 
Bind  them  around  thy  neck, 

Inscribe  them  on  tlie  tablet  of  thy  heart. 

4.  So  shalt  thou  find  favor  and  good  success, 
In  the  sight  of  God  and  man. 

3.  '^j  mercy  and  trutk  may  here  be  intended  objectively  the  kind- 
ness or  mercy  and  faithfulness  of  God  towards  ns;  CComp.  eh.  l4: 
22),  and  then  the  words  contain  an  exhortation  to  conduct  in  such 
a  manner  as  not  to  provoke  Jehovah  to  witlidraw  the  manifestation 
of  his  regard  from  us,  and  to  withhold  the  fulfilment  of  his  promises. 
Or,  the  expression  may  refer  subjectively  to  the  reciprocal  duties  of 
humanity,  mercy,  sincerity,  kindness  and  truthfulness  on  the  part 
of  man  towards  his  fellow-man.  (Comp.  ch.  20:  28.)  The  context 
favors  the  latter  interjjretation.  Act  not  in  such  a  manner  as  to  in- 
dicate that  you  are  destitute  of  benignity,  truthfulness  and  fidelity, 
but  on  the  contrary  let  these  virtues  be  conspicuously  and  habitually 
displayed  in  your  conduct,  and  be  the  objects  of  your  pride  and 
regard.  K'eck  jewels  were  among  the  ornaments  most  commonly 
worn  by  Eastern  females.  The  imagery  here  employed  is  supposed 
by  some  to  be  drawn  in  part  from  Deut.  6:  8,  to  which  there  is  evi- 
dently an  allusion.  It  was  a  custom  prevailing  among  the  ancient 
Hebrevs^s,  founded  on  a  literal  interpretation  of  that  passage,  to  wear 
on  their  foreheads  and  wrists  precepts  of  the  law  written  on  slips  of 
parchment.  The  figurative  expression,  tablet  of  the  heart,  occurs  in 
ch.  7:  3.  Jere.  17:  1.  2  Cor.  3:  3,  and  contains  an  allusion  to  the  two 
tables  or  slabs  of  stone  on  y>  hich  the  Decalogue  was  engraved  by 
the  finger  of  God.  Some  Commentators  regard  the  first  clause  as 
containing  a  'promise  /ather  than  2.  precept ,  and  translate  it,  *'  Loving 
kindness  and  truth  shall  not  forsake  thee."  But  this  mode  of  con- 
struction disturbs  the  contiguity  of  thought  between  this  clause  and 
the  two  following  members  of  the  verse,  and  requires  an  unnecessary 
departure  from  the  ordinary  import  of  the  particle  7>{  al.  (Tj^'',  Kal 
fut.  of  ni'l) 

4.  Thou  ^hatt  find — Lit.  and  find,  the  imperative  form  of  the  verb 
being  carried  forward  from  the  preceding  verse  m  the  sense  of  the 
fature.  The  reward  or  fruit  of  adopting  the  course  recommended, 
and  exhibiting  the  virtues  spoken  of  in  the  preceding  verse,  is  here 
subjoined.     This  is  two-fold;  as  it  regards  others,  both  God  and 

3.  "  Kindness  and  faif/ij Illness,"  Stuart.  4.  "Favor  and  kindness,"  Holden— 
"  and  great  esteem,"  Boothr. 

3 


26  TIIK   PROVEnfiS   of   SOLOMON.  [cit.  111. 

'5.  Trust  in  Jeliovah  witli  all  thy  heart, 
And  lean  not  on  thy  own  un  lerstan  ling. 
6.  In  all  tliy  ways  acknowledge  him, 
And  he  will  make  thy  paths  }>lain.- 

man,  favor :  as  it  regavdi  the  liossessor,  good  succcs'',  proiperilif.  Tlie 
margiual  reading  of  Sp'2?,  Scke',  is  good  success^  \VhIch  is  preferable 
to  good  undcrstanduig.  It  denotes  a  good  not  yet  in  possession  of  tlie 
person  addressed,  whereas  the  very  fact  of  obedience  to  the  forego- 
ing precepts,  shows  tlie  pivvious  po  session  of  a  good  understand- 
ing The  root  in  Hiph.  'lOt^"!,  hiskil,  frequently  sig.  to  be  sucos-J'ul, 
to  prosper  (see  Dent.  29:  9.  Josh.  1:7,  8.  Prov.  17:  1);  and  this  sig- 
nification of  the  derived  noun  is  quite  suitable  to  the  context.  So 
Junius,  Noyes,  Stuart,  and  Marg.  Reading.  The  sentiment  of  the 
couplet  is,  that  favor  with  God  and  man,  and  real  prosperity  shall 
attend  him,  who  treasures  up  in  his  memory  and  heart,  and  ex-  ni - 
])lifies  in  his  daily  condtiet,  the  precepts  here  inculcated.  (Conip. 
ch.  l.*^:  15.) 

5.  Here  follow  several  excellent  precepts  concenhng  the  sincere 
worship  of  God,  the  first  of  which  relates  to  entire  trust  and  confi- 
dence in  him,  as  opposed  to  self-confidence.  Trust  is  natural  to  a 
dependent  creature,  although  tru'^t  in  Jehovah  is  abhorrent  to  the 
feelings  and  inclina'ions  of  wicked  men.  As  the  most  sceptical  in 
reo-ard  to  revealed  religion  are  often  the  most  credulous  in  respect 
to  other  things,  so  those  who  are  the  most  unwilling  to  trust  in  God, 
are  ever  ready  to  put  implicit  confidence  in  their  felldw  men  or  their 
own  judgment  and  sagacity.  But  although  we  are  thus  reluctant  to 
cast  ourselves  on  the  protecting  arm  of  the  Almight}-,  and  to  repose 
"our  confidence  in  him,  the  onlj^  firm  and  reliaMe  support  at  all 
times  and  under  all  circumstances  for  the  soul  of  man,  is  the  Lord 
our  Righteousness,  He  will  never  deceive,  never  disappoint  n-. 
With  all  the  heart,  is  Avith  the  undivided  and  undissembled  sincerity 
of  our  souls,  devoid  of  all  hypocrisy  and  deceit.  The  phrase  is 
used  in  opposition  to  a  double  heart.  Ps.  12:  2.  Lean  net  for  sxip-' 
port,  3  s  one  leans  upon  a  staff,  /.  c,  rely  not  with  confidence.  (Comp. 
2  Kgs.  18:  21.  5:  18.  Isa.  10:  20.)  ( VV'T}^  ^iph  fut.  of  j^y/,  not 
used  in  Kal.) 

G.  The  next  precept  enjoined  is  the  devout  acKnowiedement  ana 
recognition  of  God  in  all  our  ways,  which  is  the  iftseparable  con)- 

6.  "  Make  straight  (hy  paths;'  Stuart— "  r/zrec/  {hi/  paths,"  S.  V.^  Holdeii,  Bootl.r; 


Cir.  III.]  THE    PROVERBS   OF    SOLOMON.  27 

7.  Be  not  wise  in  thy  own  eyes  ; 
Fear  Jehovah,  and  depart  ironi  evil. 

8,  It  shall  be  a  healing  medicine  to  thy  body, 
And  moisture  to  thy  bones. 

panion  of  faith  and  confidence.  la  ihe  wliole  cuiiculum  of  life,  in 
private  as  well  as  public  business,  in  secular  as  well  as  sacred 
things,  in  pro'perity  as  well  as  adversity,  the  good  man  recognizes 
God  as  his  guide  and  counsellor,  habitually  acknowledges  his  su- 
perintending care  and  providtnoe,  and  labors  in  every  way  and  ia 
all  situations  to  promote  his  glory.  To  the  precept  in  the  first  clause 
of  the  verse  is  subjoined  the  appropriate  promise  in  the  second.  He 
will  make  plain  paths  for  your  feet.  He  will  conduct  you  in  the 
paths  of  duty,  of  virtue,  and  of  happiness.  (Comp.  ch.  11:5.) 
(•■,n;?1,  Kal  imperative  of  j;n\  with  pronominal  suffix,  y^r,  Piel  fut. 
of  Ti^l) 

7-  The  admonition  in  the  first  clause  of  this  verse  respecting 
modesty  or  humility  flows  naturally  from  the  preceding  precepts 
respecting  sincere  trust  in  God  and  a  right  acknowledgment  of  him* 
Be  not  puffed  up  with  a  vain  conceit  of  thy  own  importance,  thy 
knowledge,  and  superior  wisdom.  Self-confidence  is  often  but  an- 
other name  for  self-deception.  Even  the  heathen  moralist  Seneca 
has  said:  "I  suppose  that  many  might  have  attained  to  wisdom, 
had  they  not  thought  that  they  had  already  attained  to  it."  (Comp. 
Rom.  12:  16.  1  Cor.  8:  2.  Gal.  6:  3.)  Liyuj  own  eyes,  i.  e.,  in  thy 
own  opinion  or  conceit.  Fear  Jehovah,  (^-:.  This  clause  does  not 
properly  contain  two  distinct  precepts,  but  one  precept  followed  by 
a  promise  made  on  the  CQudition  implied  in  the  promise;  or  a  con^ 
sequence  naturally  following  the  ob^rcrvance  of  the  precept.  '  Fear 
Jehovah,  and  then  you  will  depart  from  evil.'  The  clause  corres- 
ponds in  form  and  import  to  Ps.  4:  4.  '•  Stand  in  awe,  and  sin 
not," — i.  e.,  "  Stand  in  awe,  and  then  you  will  not  sin.'  So  Gen. 
42:  18.  "  This  rlo  and  (you  shall)  live.''  Ps.  37:  27.  Prov.  7:  2.  9:  6. 
20:  13,  etc.  (For  this  peculiar  use  of  two  imperatives  joined  by 
t.nd,  see  Eodiger's  Gesenius'  Gram  ,  sec.  127.  2,  also  sec.  152.  1.  d.) 
The  sentiment  incu'cated  is,  that  the  fear  of  Jehovah,  or  true  reli- 
gion, is  the  only  snre  safeguard  and  preservative  against  sin. 

8  True  religion  is  not  only  the  best  and  only  sure  preservative 
against  sin  for  the  future,  but  an  infallible  remedy  and  antidote  for 
the  wounds  which  past  sins  have  inflicted  on  the  soul.     It  is  here 


28  THE    PROVERBS  .OF    SOLOMON.  [CII.  III. 

9.  Honor  Jehovah  with  thy  substance, 
And  with  the  first  fruits  of  all  thy  produce. 

compared  to  a  healing  medicine,  the  eiiect  of  which,  applied  to  the 
disordered  body,  is  to  eradicate  the  disease  and  restore  the  part  af- 
fected to  its  normal  state.  "  Though  thou  art  distempered  with  sin, 
spiritually  sick  and  diseased,  so  that  from  the  sole  of  the  foot  to  the 
crown  of  the  head  there  is  no  soundness  in  thee,  but  wounds,  .nnd 
bruises,  and  putrifying  sores,  yet  they  will  be  bound  up  by  the  fear 
of  Jehovah;  they  will  be  moliSed  with  the  ointment  of  piet}^  and 
religion,  and  thou  wilt  be  restored  to  pristine  health  and  vigor." 
(Holden.)  The  noun  n.u>'a"l,  riphuth,  the  root  Of  which  is  ^;D-^,  rapha, 
to  heal,  to  cure,  is  not  found  elsewhere.  It  is  rendered  heallh  by 
Sept.,  Boothr.,  Noyes, — soundness  by  French,  and  healing  by  Stuart. 
It  seems  rather  to  indicate  the  instmment  by  which  health  is  re- 
stored to  the  diseased  body,  than  the  state  of  health,  and  then  with 
Holden  should  be  rendered  medicine,  or  healing  medicine.  So  Marg. 
reading.  The  word  translated  body,  properly  signifies  the  novel,  as 
in  the  Standard  Version.  But  it  may  be  here  put  by  synecdoche 
for  the  whole  body.  So  Sept.  Instead  of  bodVi  however,  the  Syriac 
and  Arabic  versions  read/e^A,  and  this  reading  is  favored  by  other 
passages  where  the  bones  and  flesh  are  employed  as  corresponding 
terms  in  parallel  distichs.  See  ch.  4:  22.  14:  30.  Ps.  38:  3.  In 
Eastern  countries,  great  use  is  made  of  external  applications  to  the 
stomach  and  l)owels,  as  remedial  agents  in  most  of  the  maladies  to 
which  the  people  are  subject.  Thus  Sir  John  Chaidin  remarks  on 
this  passage, — "It  is  a  comparison  drawn  from  the  plasters,  oint- 
ments, oils  and  frictions,  which  are  made  use  of  in  the  East  in  most 
maladies;  they  being  ignorant  in  the  villages  of  the  art  of  making 
decoctions  and  potions,  and  the  proper  do'scs  of  such  things,  gener- 
ally make  use  of  external  medicines."  The  word  ^^'p-p,  shiqqn,  sig- 
nifies moisture,  of  a  moislening  of  the  hones,  the  latter  of  which  is 
the  marginal  reading.  See  Job  21:  24,  where  the  root  rv^'/j ,  shaqa, 
occurs  in  Pual.  Comp.  also  Prov.  15:  30.  17:22.  There  is  proba- 
bly allusion  to  the  viarrtno,  which  was  supposed  to  keep  the  bones 
in  a  soft  and  healthy  state.  This  was  thought  to  be  dried  up  by 
means  of  sickness  and  sorrow.     Holden:  alolion. 

9.  The  word  y.T\,  hiin,  which  is  translated  indiscriminately 
rzcMs  weallh,  subs'ance,  in  our  Standard  Version,  is  here  ren- 
dered in  the  Sept-jus/J  labor,  i.e.,  with  those  things  which  thou  hast 
acquired  by  just  labor.     We  have  in  this  precept  tlicTule  of  sacri- 


CH.  III.]  THE    PROVERBS    OF    SOLOMON,  29 

10.  So  shall  thy  barns  be  filled  with  plenty, 
And  thy  vats  sliall  overflow  with  new  wine. 

fice.  It  is  a  costly  precept  to  tlie  selfisli  and  worldly  man,  but  a 
privilege  as  well  as  a  duty  to  the  real  Christian.  There  is  allusion 
ht  re  to  the  statutes  of  the  Moaic  laws  which  enjoined  the  presenta- 
tion to  Jehovah  of  the  first  fruits  of  the  ground.  Most  of  these 
fruits  were  required  to  be  offered  at  the  Sanctuary,  or  given  to  the 
priests  for  their  use:  but  some  were  directed  to  be  consumed  in  so- 
cial festivity  with  the  Levites  and  strangers,  the  widow  and  father- 
less. And  with  regard  to  many  of  them,  the  proportion  to  be  con- 
secrated to  Jehovah  was  left  to  tfce  discretion  of  the  offerers.  (Seo 
Ex.  23:  19.  Deut.  26.  Mai.  3:  10.  Ecclus.  7:  29,  32.).  The  presenta- 
tion of  these  offc-rings  to  God  was  regarded  as  a  suitable  expression 
of  gratitude  to  him  for  the  blessings  of  his  providence,  and  hence  it 
was  viewed  as  an  honor  shown  to  Jehovah,  and  as  such  he  was 
pleased  to  accept  them.  No  man  is  impoverished  by  contributing 
of  the  abundance  with  which  God  has  blessed  him,  to  the  support 
and  upholding  of  his  kingdum  and  cause  in  the  world,  to  the  main- 
tenance of  public  wor^^hip,  the  ministry  of  the  Word,  and  the  spread 
of  the  Gospel.  Indeed  it  is  the  way  not  to  diminish  but  to  increase 
his  worldly  possessions,  for  God  has  promised  to  bestow  in  more 
abundant  measure  his  blessing  upon  the  liberal  giver,  and  to  crown 
with  srccets  his  laudable  undertakings.  Deut.  28:  4,  5.  2  Chron. 
31:  10. 

10.  The  promise  follows  the  precept.  Be  filed  v:i/Ji  plenty,  i.  e., 
plentifully,  abundantly  filled.  Thy  val!^ — the  word  20\  yegcb,  some- 
times denotes  the  wliie-prcss,  (^},ri'6c;),  i-  e.,  the  trough,  or  receptacle 
in  which  the  grapes  were  ti'odden  with  the  feet,  and  from  which  the 
expressed  juice  flowed  into  a  lower  vat  placed  near.  But  properly 
it  sig  the  vniie  vit  lurzoX'/jViOv)  into  which  the  new  wine  or  must 
flowed.  And  such  appears  to  be  its  meaning  here  (Pee  Joel  2:  24. 
4:  13.  [3:  13].  Hagg.  2:  16.  Jere.  48:  33.)  Shdl  overjimc —So  the 
verb  ^'\'^,  para'z,  here  sig.  Neither  the  icinn-pra^s  nor  the  icine-vot 
can  be  said,  as  in  our  Standard  Version,  to  burst  from  the  quantity 
of  wine  made;  the  term  applying  only  to  a  wine-cask,  or  wine-skin. 
Nwv'inc. — By7zezrwine  (J/I'^^P, ///"wA  )  here,  is  intended  must,  or 
the  new  unfermented  juice  of  the  grape.  Some,  however,  regard  it 
a.=  denot-ing  the  vhi'aisc  fn  il  before  it  is  pressed,  and  not  the  liquid 
wine. 

3^1' 


30  THE  PROVERBS  OP  SOLOMON.      [CH.  Ilf. 


CHAPTEE  III.  11-20. 

\_Exhortations  to  patience  under  the  Divine  chastisement^  vs.  11,  12. 
The  inestimable  value  of  true  wisdom  set  forth,  vs.  13-18.  The 
wisdom  of  God  displayed  in  the  creation  of  the  heavens  and  the 
earth.'] 

11.  My  son,  despise  not  the  chastening  of  Jehovah, 
Nor  be  impatient  under  his  correction. 

11.  Up  to  this  point  the  instructions  of  Solomon  have  respect  to 
■what  should  be  done ;  but  now,  to  \Yhat  should  be  endured.  And 
^s  the  two  preceding  verses  chiefly  concern  the  prosperous  and  the 
wealthy,  so  thiv  verse  and  that  which  follows  it,  refer  to  the  afflicted 
and  depressed.  Prosperity  and  adversity,  success  and  disappoint- 
ment, are  commingled  in  the  present  allotment  of  man.  For  one  is 
Bet  over  against  the  other,  and  serves  to  check  and  counteract  the 
evils  which  arise  from  the  excess  of  either.  Each  is  equally  fruitful 
in  opportunity  for  honoiung  God,  and  each  is  equall}-  necessary  to 
our  moral  and  spiritual  discipline  and  improvement.  (Compare 
Deut.  8:  5.  Job  5:  17.  Ps.  1 18:  12.  Prov.  13:  24.  Hcb.  12:5,  6.  James 
] :  6.  Rev.  3:  19.)  The  Hebrew  word  IDir^,  vutsar,  signifies  prima- 
rily, z«5^r«c^/fl??,  ^cac/^mo^,  and  then  secondaiily  nstrainl,  correction, 
chastisement,  as  constituting  a  necessary  part  of  that  moral  ed  acatioii 
by  which  character  is  formed.  cSee  eh.  22:  15.  23:  13.)  Parental 
con-ectiou  wisely  administered  in  a  proper  form  and  at  tne  proper 
time,  for  the  purpose  of  salutary  moral  discipline,  is  no  proof  of 
aversion  or  malevolence,  but,  on  the  contrary,  an  evidence  of  kind- 
ness and  a  suitable  regard  for  the  future  well-being  of  the  c])ild. 
Now  Jehovah  deals  with  us  as  with  cliildren.  "  The  gem  cannot 
be  polished  without  friction,  nor  man  perfected  without  adversity." 
Hence  it  is  ilie  duty  of  the  Christian  to  bow  meekly  to  the  rod  which 
the  all-wise  disposer  of  events  may  see  fit  to  appl3^  and  seek  to  ap- 
propriate the  lessons  it  may  be  designed  to  impress  upon  liim. 
"  Non  sentiri  mala  tua,  non  est  hominis;  ct  non  ferre,  non  est  viri." 
"  It  is  inhuman  not  to  feel  your  afllictions  ;  and  unmanly  not  to  bear 
them."  (Seneca.)  Tu  dtsplsc  a  thing  is  to  make  light  of  it,  to  cast 
it  aside  as  of  no  value,  meaning,  or  power.  AfHictions  which  do 
not  happen  b}'  chance,  but  proceed  from  God,  and  v\hich,  apparently, 
are  not  the  immediate  consequence  of  our  own  folly  and  uicked- 


CH.  III.]  THE    PROVERBS    OF   SOLOMON.  31 

12.  For  whom  Jehovah  loveth  he  chaskiicth, 
Even  as  a  father,  the  son  in  whom  he  delighteth. 

13.  Happy  is  the  man  tluit  findeth  wisdom; 
And  the  man  that  gettetli  understanding.    . 

ness,  are  worthy  of  special  attention  and  prayerful-  consideration, 
just  because  they  come  from  One  who  is  as  good  as  he  is  wise,  and 
therefore  must  have  some  benevolent  design  in  view,  though  that 
design  may  not  be  obvious  to  the  ^unreflecting  mind.  Men  despise 
such  afflictions,  wlien  they  treat  them  with  affected  or  real  uncon- 
cern; when  they  fail  to  receive  them  as  Divine  admonitions,  having 
an  intelligent  purpose  and  design;  or  when  perceiving  the  practical 
lessons  whicli  they  are  adapted  to  suggest,  they  fail  to  apply  those 
lessons  to  the  emendation  of  their  errors  and  the  due  regulation  of 
their  lives.  The  second  member  of  the  verse  is  thus  rendered  in 
the  Septuagint, — "  Nor  faint  w'nen  thou  art  rebuked  b^'  him,"  and 
this  rendering  is  followed  by  the  author  of  the  Epistle  to  the  He- 
brews. (See  Heb.  12:  5.)  The  verb  i"-p,  qufz,  however,  never  has 
any  such  meaning.  The  primary  signiiication  of  the  word  is  h 
loathe,  to  fed  disgust,  to  abhor;  and  it  is  reuderi-d  by  loathe  or  abhor  in 
Num.  21:  5.  1  Kings  11:  25.  Isa.  7:  16.  The  feeling  indicated  by 
it  is  not  expressed  with  suiFicient  force  by  the  word  irc'inj,  in  our 
Standard  Version.  I  have  rendered  it  to  be  impntient,  after  Boothr., 
French,  and  Xoyes. 

12.  Solomon  here  assigns  the  reason  why  afflictions  should  be 
borne  with  fortitude  and  submission  by  the  good  man,  vi^.,  because 
they  do  not  happen  by  chance,  but- are  sent  by  G(»d,  not  in  anger, 
but  in  love,  and  from  a  regard  to  his  salvatioir.  The  Hebrew  manu- 
scripts from  v>hic]i  the  Septuagint  "version  was  made,  had  no  vowel 
points.  Hence  the  translator  mistook  the  noun  2'A.  a'-',  f/.!hcr,  witii 
the  particle  of  compariscm  prefixed  for  a  verb  in  the  participial  form, 

as  though  it  were  t.^")\  v<iuaah,  instead  of  2i<"^-",  nkeah,  and  rendered 

T  T  :  T  : 

it  "and  icourgrlh  pver}^  son."  This  version  is  followed  in  tlie  Epis- 
tle to  the  Hebrews,  cli  12.  G.  The  rendering  thus  given  suits  the 
parallelism,  but  is  not  sustained  1  y  the  Chaldee  and  Syri:ic,  which 
support  the  Masorctic  reading.     (ft'DV,  Hiph.  fut.  of  vy  ) 

13.  The  Heavenl3'  wisdom  of  which  Soloiuon  here  speaks  does 
not  spring  up  ppoutancously  in  the  mind.  It  is  something  extrinsic 
— something  to  Le  fouiid  by  diligent  search — something  to  heollained 

IJ.  "  Drawcth jvrih  uiLfcrstamiiig,'"  otuart- 


32  THE   PROVERBS   OP   SOLOMON.  [cH.  III. 

14.  For  the  gain  of  her  is  better  than  the  gain  of 
silver, 

And  her  revenue  than  {that  of)  fine  golJ. 

15.  She  is  more  precious  than  pearls : 

And  all  thj  desirable  things  cannot  be  compared 
with  her. 

by  faithful  labor  and  application:  by  fervent,  persevering  prayer, 
and  the  study  of  God's  Word,  It  has  not  an  earthly  origin,  but 
descends  from  above,  and  is  bestowed  upon  us  and  wrought  in  us 
by  the  Holy  Spirit.  The  word  rendered  getteth,  properly  signifies 
to  draw  out  from  another,  to  r^raw  forth  sojnething  for  one's  own  use, 
and  here  to  draw  forth  or  obtain  from  God,  the  source  of  all  good. 
(Comp.  eh.  8:  35.  18:  22.  Ps.  144:  13.  Isa.  55:  10.)  To  possess  this 
wisdom  is  to  enjoy  the  highest  felicity  which  man  is  capalde  of  en- 
jo3'ing  in  this  life  and  the  life  to  come.  Tlie  word  rendered  happij, 
is  plural  in  form.  ''  "'v'^?,  ashre,  literally,  Oh  the  hnppincsscs  of  the  man 
— a  strong  and  empliatie  expression  to  indicate  enjoyment  of  every 
kind  and  in  the  highest  degree.  So  Ps.  1:  1.  32:  1.  X^'-^,  viatza, 
Perfect,  has  found  and  slill  finds.     {T>^ii'',  Hiph  fut.  of  pir;.) 

14.  The  gain  or  acquisition  of  true  wisdom  is  here  declared  to 
be  better  or  of  more  value  to  the  possessor  than  the  gain  or  acquisi- 
tion of  silver;  and  tlie  benefit  to  be  derived  from  it  far  superior  to 
that  which  is  obtained  from  the  possession  of  the  purest  gold.  The 
word  inDi  sachw,  properly  sig.  gain  resulting  from  traflic  in  mcr- 
chand  ze.  (Comp.  31:  18.  Isa.  23:  18.)  The  metaphor  is  therefore 
taken  from  mercantile  pursuits  and  occupations.  Sept.  V  It  is  bet- 
ter to  traffic  for  her,  than  for  treasures  of  gold  and  silver."  (See  ch. 
8:  1<>,  18,  19.  16:  16.)  The  word  ^-.nn,  chanitz,  (R.  y^n,  charalz, 
to  dig,)  probably  signifies  gold,  as  dug  out  of  the  carlh,  in  its  native 
state,  pure  ana  unalloyed  with  base  metals.  All  the  ancient  ver- 
sions interpret  it  of  the  better  sort  of  gold. 

15.  Verses  14  and  15  are  climactic:  the  writer  ascends  from  sil- 
ver to  gold,  from  gold  to  pearls,  and  from  these  to  every  desirable 

14.  «'  The  merchandize  of  it  "  S.  V  ,  Holden — '■'•  her  i7icrchnndlxe  "  Eoothr. — "  Fwr 
she  can  purchase  better  things  than  silver  purchases,"  French. ="  the  produce  'if  ft," 
Holden,  Stuart — "  her  increase,"  Jiootlir. — "And  she  prod  uceth  better  things  than 
doth  fine  gold,"  French. 

15.  "All  thy  jewels,"  Stuart — "all  the  objects  of  desire  "  Boothr. — "  And  none  of 
thy  precious  things  is  to  be  compared,"  Xoyes — "  A'o  ohjeets  of  thy  delight  are  to  he 
co'iupared,"  French. 


oil.  in.]       THE  PROVERBS  OF  SOLOMON.  33 

16.  Length  of  days  is  in  her  rig-ht  hairl, 
And  in  her  left  are  riches  and  honor. 

17.  Her  wa^^s  are  ways  of  pleasantness, 
And  all  her  patlis  arc  peace. 


thing.  ?ept.  "And  she  is  more  valuable  tlian  precious  stones;  no- 
thing evil  shall  resist  her;  she  is  vrell  known  to  all  who  ai)proach 
her,  and  no  precious  thing  is  equal  to  her  in  value." 

16,  Hilhei-to  the  dignity  of  wisdom  is  shown  by  comparison; 
now  the  rewards  of  wisdom  follow.  By  an  elegant  personification, 
wisdom  is  represented  as  a  queen  dispensing  her  blessings  and 
benefits  to  her  followers  icith  both  hands — a  form  of  expression  de- 
signed to  indicate  the  abundance  of  her  gifts.  It  i^s  highly  probable 
that  Solomon  alludes  here  to  the  promise  of  God  to  him  contained 
in  1  Kings  3:  11-14.  2  Chrou.  1:  11,  12.  Intelligent  piety  is  emi- 
nently conducive,  from  its  salutary  influence  on  the  mind  and  ou 
the  habits  of  life,  to  prolong  human  existence,  and  favor  the  acqui- 
sition of  a  worldly  competency.  The  declaration  of  the  Sacred 
writer,  however,  must  not  be  regarded  as  of  universal,  but  only  of 
general  application.  "  It  is  certainly  not  a  uniform  experience,  that 
a  man  lives  long  in  proportion  as  he  lives  well.  Such  a  rule  woTibl 
obviously  not  be  suitable  to  the  present  dispensation.  It  is  true, 
that  all  wickedness  acts  as  a  shortener  of  life,  and  all  goodness  as 
its  lengthener:  but  other  elements  enter  into  and  complicate  the 
result,  and  sliglitly  veil  the  interior  law.  If  the  law  were  according 
to  a  simple  calculation  in  arithmetic,  'the  holiest  liver,  the  .longest 
liver,'  and  conversely,**  the  more  wicked  the  life,  the  earlier  its 
close,'  the  moral  government  of  God  would  be  greatly  impeded,  if 
not  altogether  subverted."  (Arnott.)  For  similar  descriptions  of 
the  value  of  Heavenly  Wisdom,  Seech.S:  ll,18,f9.  Job  2S:  12-28. 
The  Sept.  adds  to  this  ver^e,  "Out  of  her  mouth  proceeds  righteous- 
ness; and  she  carries  law  and  mercy  upon  her  tongue." 

17.  The  v/ays  here  mentioned  are  t]>e  ways  which  wisdom  points 
out  to  those  who  choose  her  for  a  leader.  Pleasant  v:ays — coinp  ch. 
15:26,  (pleasant  words).  Peace — prosperity.  Some  ways  are  plea- 
sant, but  not  free  from  danger;  others  are  safe,  but  not  pleasant. 
The  ways  of  true  wisdom,  however,  are  all  not  only  pleasant,  but 
prosperous  and  safe  and  tranq\iil.  They  lead  to  solid  and  perma-. 
nej\t  happiness. 


34  THE  PROVERBS  OF  SOLOMON.       [cH.  Ill, 

1 8.  She  is  a  tree  of  life  to  those  that  lay  hold  of  her ; 
And  happy  is  he  who  retaineth  her. 

19.  Jehovah  by  wisdom  hath  fouii'led  tlie  earth  ; 
By  understanding  he  hath  established  the  heavens  : 

20.  By  his  knowledge  the  deptlis  were  cleft  asunder, 
And  the  clouds  distil  the  dew. 

IS.  A  free  of  life  denotes  here  not  a  living  hre  as  opposed  to  one 
wliich  is  dead,  but  a  tree  who'e  fruit  imparts  or  preserves  life. 
1  here  is  allusion  in  the  figure  to  the  tree  of  life  in  the  garden  of 
Eden.  (Gen.  2:  9.  3:  22.)  As  the  tree  of  life  in  Paradi.se  was  a 
preserver  of  corporal  life  to  those  who  partook  of  its  fruit,  so  True 
Wisdom  brings  spiritual  health  and  life  to  those  who  seek  and  fol- 
low her  instruction.  And  not  only  so,  but  she  is  the  means  also  of 
prolonging  temporal  life  and  of  multiplying  all  its  enjoyments. 
(iB^XD,  Pual  part,  of  la'X.) 

19.  After  giving  a  description  of  the  benefits  which  heavenly 
wisdom  confers  upon  her  votaries,  the  Sacred  writer  shows  still  fur- 
ther its  dignity  and  worth,  by  adverting  briefly  to  the  important  in 
fluence  it  exerted  at  the  creation  of  the  physical  world.  In  what 
precedes,  wisdom  is  spoken  of  as  something  acquired  and  possessed 
by  man — a  moral  quality — a  spiritual  principle,  not  innate,  but  de- 
rived from  above.  Here  the  writer  alludes  to  it  as  an  inherent  and 
essential  attribute  of  Divinity,  which  was  specially  displayed  in 
the  work  of  creation.  (See  Jere.  10:  12.  51:  15.)  "Who  can  con- 
template the  wonderful  works  of  Oraniscieiit  Power;  their  variety 
and  beaut}-,  their  magjiitude  and  grandeur;  their  nice  adjustment 
and  adaptation  to  ftach  other,  so  that  nothing  is  wanting,  notliing 
redundant,  nothing  superfluous,  and  not  exclaim,  in  the  words  (-f 
the  Psalmist,  "  O  Lord,  how  manifold  are  thy  works  !  in  Wisdom 
hast  thou  made  them  all!"  (Ps.  104:  24)  The  eloquence  of 
Cicero  is  unequal  to  do  justice  to  this  ennobling  subject  "  (Holden.) 
The  terms  IVis^'om,  K/ioivlcdge,  and  Undcrslaiuling',  are  so  often  used 
interchangeably  in  this  book,  that  they  may  be  regarded  as  entirely 
equivalent  expressions,  and  employed  one  for  the  other  merely  to 
give  variety  to  the  diction. 

20,  Allusion  is  here  made  to  the  original  formation  of  the  atrial 
expanse,  in  which  a  portion  of  the  aqueous  fluid  is  held  suspended 

id.  'Arebrohen  up,"  S.  V.,Hoklen — " hursf forth,"  Boothr.  Noye  -r,  'ti'c;rc/r//,'* 
Htuart  ='*drop  dawn  the  dcw^"  S.  V  ,  Holilen,  Noyes~»"  rf/-a^  dew"  French, 


ell.  III.]  THE    rltOVfitlBS    Ot*   gOliOHiON.  35 

in  the  form  of  clouds,  (Gen.  1:  6,  7,)  so  that  the  waters  with  which 
the  earth  was  covered,  alid  with  wliich  the  air  was  filled,  appeared 
to  be  separated,  and  a  part  congregated  above  tJie  firmament  and  a 
part  below.  By  this  wise  arrangement  and  gracious  provision  of 
the  Almighty  Creator,  the  earth  is  constantly  supplied  witii  fertiliz- 
ing shoU'ers.  The  signal  beneficence  of  God  is  displayed  in  the 
dew,. especially  in  warm  regions,  where  copious  showers  of  rain  til'e 
of  rare  occurrence,  and  consequently  there  is  the  greatest  necessity 
for  the  nocturnal  dew  to  invigorate  and  refresh  the  [slants.  In  the 
dry  regions  of  Palestine,  the  dew  gathering  upon  the  tent.T.  wets 
them  as  if  it  had  rained  all  the  night.  The  verb  ^:p,  rnnpli^  signi- 
fies lo  distil,  i.  e.,  gently  drop  or  let  fall,  viz.  the  dew.  See  Job  3G: 
28.  The  word  Sf5,  tai,  <hw,  is  here  either  employed  in  the  sense  of 
D'7'>''<'j.^daWj  genllc  sharers,  (Deut.  33:  3,)  or  else  the  statement 
must  be  regarded  as  made  in  accordance  with  the  popular  belief  in 
the  time  of  Solomon,  which  ascribed  the  dew  to  the  clouds,  as  the 
souree-from  which  it  proceeded*  Hence  the  expressions  which  so 
frequently  occur  in  the  Old  Testament,  the  drnv  of  heaven,  and  the 
heaven.^  r.'mp  r/oicn  ihc  dev.  (Gen.  27:  23,  39.  Dent  33:  28.  Zech.  8: 
12.  Hag.  1:10.)  Modern  experiments  and  observ/itions,  however, 
have  shown  that  the  clouds,  so  far  from  being  the  origin  of  dew, 
ai-e  unfavorable  to  its  formation.  For  after  a  cloudy  night,  little  or 
tio  dew  is  seen  in  the  morning:  while  after  a  cloudless  one,  part^icu- 
larly  succeeding  a  very  warm  day,  dew  appears  in  profusion.  Dew 
is  the  moisture  or  vapor  in  the  air  near  the  surface  of  the  earth, 
which  condenses  in  the  form  of  drops  in  consequence  of  comint^j'n 
contact  witli  cooler  bodies,  upon  the  surface  of  which  it  is  deposited. 
The  atmospiiere  always  contains  within  it  more  or  less  aqueous 
vapor  in  an  invisible  form,  whicli  may  be  made  to  separate  from  the 
apparently  dry  air  of  a  warm  room,  by  placing  in  it  a  pitclier  of 
cold  water.  The  a'r  in  contact  with  the  pitcher  sheds  its  moisture, 
which  collects  on  the  outer  surface  of  the  pitcher  in  minute  drops. 
The  quantit}''  of  dew  deposited  is  proportionate  to  the  amount  cf 
tnoisture  wliich  the  atmo  phcre  hnppens  to  contain: 


3G  THE    PROVirAliS    OF    SOLOMON.  [CII.  III. 


CHAPTER  III.  21-35. 

[  The  heiicjjts  rcsult'n-tg  from  the  constant  ohscrvanee  of  the  irrec^pts 
of  wisdom  described^  i\?.  21-26,  ExlLortai'tons  to  the  observance 
of  varcous  jJrecejjfs,  vs.  27-35. J 

21.  My  son,  let  not  (????/  instructions)  depart  from  thy 
sight: 

Keep  sound  wisdom  and  discretion. 

22.  For  rhey  shall  be  life  to  thy  soul, 
And  grace  to  thy  neck. 

21.  Tlic  Sacred  writer  here  returns  to  the  exhortation  to  the  pur- 
suit and  study  of  wisdom,  with  wliich  the  ciiapter  begins.  It  is 
sufficient  to  remark,  once  for  all,  that  frequent  repetitions  of  tlie 
snme  sentiments  ar9  found  in  this  book,  sometimes  in  the  same 
words,  and  at  others  in  words  slightly  changed.  This  is  done  for 
the  purpose  of  impressing  more  firmly  on  the  mind  of  the  reader 
the  magnitude,  the  certainty,  the  necessity,  or  the -utility,  of  the 
precepts  enjoined.  The  subject  uf  the  plural  verb  depart  is  not  ex- 
pressed in  the  original.  Some  regard  the  two  nouns  wisdom  and 
discretion  in  the  succeeding  clause  of  the  verse  as  the  subject  by  an- 
ticipation. This  node  of  construction  is  not  without  precedent, 
and  may  possibl}"  bo  tlie  correct  one;  but  it  is  liable  to  the  objection 
thSt  both  the  nouns  referred  to  are  feminine,  while  the  verb  is  mas- 
c-uline.  If  we  fall  back  on  v.  1,  of  the  chapter,  then  there  is  the 
same  difficulty.  It  is  better  to  avoid  this  anomaly  by  regarding  the 
things  previously  mentioned  as  the  subject — the  instru'ctions  per- 
taining to  wisdom  contained  in  the  preceding  partof  the  chapter. 
The  image  here,  as  in  ch.  4:  21,  where  nearly  the  same  words  are 
found,  is  drawn  from  one  to  whom  something  is  committed  for  safe 
keeping,  and  who  is  enjoined  to  keep  it  continually  before  his  eyes» 
that  it  may  not  escape  him.  If  we  would  profit  by  the  precepts  of 
v/isdom,  we  must  retain  them  in  tlie  memory — we  must  hold  them 
firmly,  and  guard  them  with  assiduity. 

22.  To  thy  sovl,  i.  e.,  to  thee.     Grace  (jn,  cJic7i,)  here  either  de- 

•2\.  "  l.ct  lijt  t/tcse  tilings,'"  Holden— "/rf  tlicm  not,"  S.  V.,  Boothr.,  French, 
Noycs,  Stuart. 

22.  "  Ornament  to  thy  neck,"  ll'Mcn^-'^ graceful  ornament,"  Hoothr.—^"  graee," 
B.  v.,  Freiieh,  Noyes,  Stuart. 


en.  III.]  THE   PROVERBS   OP   SOLOMON.  37 

23.  Then  shalt  thou  go  on  thy  way  safely, 
And  thy  foot  shall  not  stumble. 

24.  When  thou  liest  down,  thou  shalt  not  be  afraid ; 
Yea,  thou  shalt  lie  down,  and  thy  sleep  s.hall  be 

sweet. 

25.  Be  not  afraid  of  sudden  terror, 

Kor  of  the  desolation  of  the  wicked^  wh^n  it  cometh. 

notes  beauty,  gracefulness,  ornament,  or  it  is  put  for  m  T^^h,  livyalh 
chen,  grace/id  ornament,  (see  chap.  1:9.  4:  9.)  Tlie  word  miil'^i.j 
gargeroth,  properly  signifies  the  throat,  the  gullet;  but  is  used  every- 
where of  the  external  throat,  the  neclc.  The  Sept.  reads  the  verse 
thus:  "that  thy  soul  may  live,  and  that  there  may  be  grace  round 
thy  neck;  and  it  shall  be  health  to  thy  flesh,  and  safety  to  thy 
bones." 

23.  The  image  here  employed  is  drawn  from  a  traveller  who 
prosecutes  his  journey  in  safety  and  without  meeting  with  accidents 
on  the  way.  The  sense  is:  Wisdom  being  our  leader,  we  shall  pros- 
perously succeed  in  whatever  we  attempt  to  do.  "  Guided  by  wis- 
dom, thou  shalt  pass  thy  days  in  security  and  comfort;  and  in  all 
thy  intercourse  with  the  world,  thou  wilt  be  safe  from  falling  into 
sin;  even  as  the  traveller  who  journeys  by  the  light  of  the  sun  pro- 
■ceeds  on  his  way  securely."     (Holden  )     (nUj"^,  Kal  fut.  of  ^4^0 

24.  The  good  man,  when  he  lies  down  to  sleep,  has  no  cause  for 
fear,  his  mind  is  not  disturbed  with  the  consciousness  of  wicked- 
ness, nor  his  breast  agitated  by  disquieting  and  restless  cares. 
Under  the  apprehension  of  danger,  sleep  is  apt  to  be  disturbed, 
dreamy,  and  unrefreshing.  Sv:eet  sleep  accompanies  and  is  the  evi- 
dence of  a  tranquil  mind,  and  a  sense  of  security.  Tranquil  sleep 
is  placed  among  those  good  things  which  the  pious  enjoy,  in  Lev. 
26:  6.  Job  11:  19.  Ps.  3:  6.  4:  8. 

25.  The  word  ni<r^,  shoa,  primarily  signifies  tempest,  storm,  see 
chap.  1:  27.  Ezek.  38:  9;  then  desolation,  destruction,  ruin,  see  Ps.  35: 
8.  Isa.  10:  3.  47:  11.  The  phrase  desolation,  or  destruction,  of  the 
tvicked,  is  ambiguous.  It  may  be  und^erstood  actively  of  the  destruc- 
tion which  the  wicked  threaten  to  bring  on  the  pious,  as  in  Ps.  35: 
17,  the  Psalmi^  prays  that  he  may  be  delivered  from  their  destruc- 
Hon.    So  the  Sept.,   "  neither  of   approaching  attacks  of  ungodly 

25.  "  Distructive  ietiipest,"  Stuart.      26.  "  From  the  snare,"  Stuart. 


38  THl  I'ROVaRBS   OT   SOLOMON.  [cH.  III. 

26.  For  Jehovah  shall  be  thy  confidence  ; 
And  he  will  keep  thy  foot  from  capture. 

27.  Withhold  not  good  from  those  who  need  it, 
When  it  is  in  the  power  of  thy  hand  to  do  (it). 

men,"  Vulg.,  Caatellio;  or  it  may  be  taken  passively,  and  denote  the 
desolation  or  destruction  which  is  approaching  the  wicked — the 
tempest  of  divine  displeasure  which  will  sweep  them  away,  as  in 
Ps.  35:  8.  The  sense  according  to  the  latter  is  more  elegant  and 
more  consonant  with  the  analogy  of  Scripture.  So  mos-t  commen- 
tators. 

26.  Solomon  here  adds  the  reason  why  he  who  Is  imbued  with 
true  wisdom  should  not  fear  any  terror  or  alarm,  let  it  come  ever  so 
suddenly  and  unexpectedly.  The  figure  in  the  second  clause  is 
borrowed  from  snares  or  traps  in  wliich  the  feet  of  wild  animals  are 
caught.  A  firm  and  abiding  confidence  in  God  will  alone  afford  us 
effectual  security  against  the  snares  wriich  temptation  spreads  in 
our  path. 

27.  Among  the  precepts  which  Solomon  here  introduces  which 
relate  to  our  duties  towards  others,  the  first  place  is  given  in  this 
and  the  following  verse,  to  beneficence  and  liberality.  Those  who 
need  it, — literally  its  loi'ds,  oicners,  possessors.  By  this  is  meant,  as  the 
context  shows,  the  needy  and  indigent,  who  are  proper  objects  of  be- 
nevolence, and  to  whom,  on  the  ground  of  humanity,  it  is  due.  In 
ch.  17;  8,  the  recipient  and  not  the  bestower  of  a  gift  is  called  its 
lord  or  possessor,  (yhy^,  bcalav.)  So  the  Sept.,  "Forbear  not  to  do 
good  to  the  poor."  The  precept  has  respect  not  so  much  to  the  law 
of  justice,  as  of  charity,  and  inculcates  a  duty  which  we  owe  not  so 
much  to  those  who  have  a  legal  claim  upon  us,  as  to  those  whose 
character  and  circumstances  are  such  as  to  render  them  the  proper 
objects  of  our  kindness  and  benefieeuce,  and  give  them  a  sort  of 
claim  upon  our  aid  and  succor.  Those  who  receive  wealth  from 
God  should  not  regard  themselves  as  its  absolute  lords  or  owners, 
but  only  as  dispensers  of  God's  bounty  (1  Peter  4:  10)  to  the  poor. 
Every  possessor  of  the  good  things,  whether  of  this  life  or  the  life 
to  come,  is  bound  by  the  comgiand  of  the  Supreme  Giver,  as  well  as 
by  the  common  ties  of  humanity  and  universal  brotherhood,  to  con- 
tribute a  portion  to  those  who  are  in  want.  The  possessors  of  this 
world's  goods  are  not  at  liberty  to  withhold  the  pl^tion  wliich  be- 

27.  "Afavur,"  Boothr,—"  Frctn  the  indigent,"  Ilolden — "from  those  to  whom  it 
belongs,-'  Stuart. 


CH.  III.]  THE   PROVERBS   OF    SOLOMON.  39 

28.  Say  not  to  thy  neiglibor,  "Go,  and  come  again ; 
"And  to-morrow  I  will  give:"  when  thou  hast  it 

by  thee. 

29.  Devise  not  evil  against  thy  neighbor,   • 
When  he  dwelleth  securely  with  thee. 

loDgs  to  the  poor.  It  is  not  kft  to  their  mere  option  whether  they 
will  give  according  to  their  ability  or  refuse.  This  ie  a  matter 
which  has  been  settled  by  the  law  of  a  higher  power.  But,  not- 
withstanding, the  poor  have  not  a  right  which  they  can  plead  and 
enforce  before  a  human  tribunal.  The  acknowledgment  of  such  a 
right  to  the  possessions  of  another,  would  lead  to  anarchy  afid 
every  evil  thing.  It  appears  to  be  the  purpose  of  God  in  the  present 
world  to  do  good  to  his  creatures  by  the  inequality  of  their  condi- 
tion. The  design  of  this  providential  arrangement  is  to  produce 
gentle,  humble,  contented  thankfulness  on  the  one  side,  and  open- 
hearted,  open-handed  liberality  on  the  other.  In  the  power  of  thy 
hand  is  an  idiomatic  expression  equivalent  to  in  thy  power. 

28.  Not  only  are  we  required  to  help  the  unfortunate  and  give 
to  the  poor,  according  to  our  pecuniary  ability,  respect  being  had  to 
the  just  claims  which  our  relatives  and  creditors  may  have  upon  us; 
but  we  are  enjoined  to  give  promptly  and  cheerfully,  without  un- 
necessary postponement  and  delay.  To  give  quickly  is  to  give 
twice.  Delay  is  often  dangerous,  both  to  the  giver  and  receiver.  It 
may  prevent  that  seasonable  communication  of  a  favor  which  makes 
it  doubly  valuable;  and  it  most  commonly  proceeds  from  an  indo- 
lence and  languor  of  mind  which  ought  to  be  corrected.  (T)?"t  / 
with  vowels  for  the  singular==n;;"lS.  So  the  Keri,  which  reading 
many  manuscripts  have  in  the  text,  and  with  which  the  Vulgate, 
Chald.  and  Syr.  coincide.  So  the  verbs  in  the  singular  number 
which  follow,  require.     jr\X,  Kal  fut  of  jnj.) 

29.  Another  duty  towards  those  with  whom  we  live,  is  here  in- 
culcated; viz.  ever  to  act  towards  them  in  entire  good  faith.  It  is 
supposed  by  some  that  the  precept  has  respect  to  the  rights  of  hos- 
pitality, and  that  the  expression  dwelleth  securely  vnth  thee,  refers 
particularly  to  the  traveller  who  seeks  temporarily  a  friendly  lodge, 
and  who  feels  secure  in  it,  relying  on  laws  of  hospitality,  which  are 
nearly  universal  in  hither  Asia.  "  The  host  is  not  to  lay  a  plan  for 
robbing  his  guest,  who  has  entrusted  himself  to  his  care  and  pro- 

29.  *'  Near  thee  "  French. 


40  THE  PROYERBS  OF  SOLOMON.      [CH.  III. 

30.  Contend  not  with  a  man  without  cause, 
When  he  hath  done  thee  no  harm. 

31.  Envy  thou  not  the  man  of  violence, 
And  choose  none  of  his  ways. 

32.  For  the  perverse  {man)  is  an  abomination  to 
Jehovah ; 

But  he  hath  communion  with  the  upright. 

33.  The  curse  of  Jehovah  is  upon  the  house  of  the 
wicked ; 

But  he  blesseth  the  habitation  of  th6  rlo-hteous. 

•_ ^ 

tection."  An  act  of  this  kind  ■s^as  regarded  not  simply  as  a  breach 
of  hospitality,  but  a  crime  of  a  very  grave  character.  It  is  better, 
however,  to  take  the  precept  in  a  wider  sense,  as  applicable  to  neigh- 
borly intercourse  generally.  So  Sept.  "  Devise  not  evil  against  thy 
friend,  living  near  thee  and  trusting  in  thee."  Syr.  "  Devise  not 
evil  against  thy  neighbor,  dwelling  with  thee  in  peace." 

30.  Solomon  here  admonishes  us  to  abstain  from  all  unjust  and 
causeless  strife  and  contention  with  others.  Where  no  wrong  has 
been  done  or  intended,  there  is  no  justifiable  cause  for  quarrelling 
or  litigation.  The  Sept.  reads  the  second  clause  thus:  "lest  he  do 
thee  some  harm."    (Dnri.=Keri,  3"ir,,  or  else  should  be  pointed 

31.  By  the  man  of  violence  is  intended  one  who  oppresses  others 
by  his  power,  and  acquires  wealth  by  open  violence.  The  sentiment 
of  the.verse  is,  *  Do  not  be  offended  by  the  success  and  prosperity  of 
wicked  men,  so  as,  because  you  see  them  flourishing  in  glory  and 
ill-gotten  riches,  to  imitate  their  violent,  rapacious,  and  wicked 
deeds.'     See  Ps.  37:  1  seq. 

32.  Reasons  are  assigned  in  this  and  the  following  verse  why 
we  should  not  envy  the  successes  of  wicked  men.  The  first  is,  be- 
cause the  deeds  of  the  wicked  are  held  in  abhorrence  by  God,  while 
he  takes  the  righteous  into  favor.  By  covimunion  is  meant  familiar 
intercourse  and  fellowship,  such  as  exist  between  intimate  and  con- 
fidential friends.     See  Job  19:  19.  Ps.  25:  14. 

33.  Another  comparison  is  here  drawn  between  the  pious  and 
the  wicked,  in  order  to  dissuade  us  from  envying  the  temporary  suc- 
cess of  the  latter.  In  the  preceding  verse  the  two  are  compared 
with  reference  to  the  divine  approbation  or  disapprobation;  here 


en.  III.]  THE   PROVERBS-  OF   SOLOMON.  41 

S-i.  Snrelj  he  scorneth  the  scorners; 
But  showeth  favor  to  the  kumble. 
85.  The  wise  shall  inlierit  glory  ; 
But  fools  shall  bear  off  shame. 

they  are  compared  with  reference  to  the  prosperous  or  infelicitous 
issue  of  their  affairs. 

34.  Stnart  rentiers  DX,  im,  by  ^vhen,  and  makes  the  verse  the  pro- 
tasis and  the  following  verse  the  apoJosis.  Others  render  it  if,  and 
render:  '  if  he  scorneth  the  scorners,  he  also  showeth,'  «fec.  While 
the  ancient  versions  genei*ally  pass  it  by  without  notice.  The 
vEthiopic,  however,  renders  it  surely,  as  in  our  standard  version. 
The  Sept.  reads  the  verse:  *'  The  Lord  resisteth  the  proud;  but  giv- 
eth  grace  to  the  humble."  The  passage  is  quoted  from  this  vers}o?j. 
by  St.  James  (ch.  4:  6),  and  by  St.  Peter  (1  Epl.  5:  5),  with  the  sin- 
gle difference,  that  the  word  God  is  substituted  by  them  for  Lord. 
The  Septuagiufe  version,  though  not  a  literal  translation,  gives  sub- 
stantially the  sense.  Scoffers  at  religion  are  as  a  class  actuated  ia 
their  hostility  to  divine  truth  by  pride  and  self-conceit;  and  pride 
in  a  depraved  and  dependent  creature,  God  abhors.  On  the  con- 
trary, he  regards  with  special  approbation  the  humble,  and  bestows 
U})on  them  favors  both  temporai  and  spiritual, 

35.  The  final  consequence  of  pursuing  the  path  of  wisdom  on 
the  one  hand,  and  the  path  of  folly  and  wickedness  on  the  other,  is 
here  described  in  strong  and  emphatic  terms.  The  wise  shall  finally 
obtain  glory,  honoi*  and  exaltation,  as  their  lawful  inheritance; 
while  shame,  disgrace  and  infamy  shall  be  the  ix)rtion  of  fools. 
Commentators  differ  in  respect  to  the  subject  and  predicate  of  the 
second  clause:  some  regarding  fools  (d^Vd^j  kcsilim,)  as  the  subject; 
others,  shame  ( pSp  ,  qalon).  They  also  differ  with  regard  to  the  ex- 
act subject  of  the  participal  □"prD,  merim,  (Hiph.  "part,  of  D-H)  as 
the  verb  from  wliich  it  comes  signifies  both  to  lift  up,  raise,  exalt, 
elecate,  and  to  lift  vp,  or  lake  up,  for  the  purpose  of  bearing  away,  and 
hence  to  dear  of,  to  take  avav.  Some  accordingly  translate  the 
clause,  'But  shame  shall  exalt  fools,'  i.  e.,  it  shall  bring  them  into 
the  most  conspicuous  disgrace,  spoken  ironically.  Not  materially 
different  from  this  is  the  rendering  of  the  Vulgate,  "the  exaltation 
of  fools  is  ignominy,"  and  our  Standard  V'^ersion,  "shame  shall  be 

35.  "Ignominy,"  French— ^^ shame  shall  eralt  fools,"  HoUcn—" disgrace  raised 
/aols  to  notice,"  ^oothr.—"  shame  shall  sweep  them  away"  Stuart, 

4* 


42  THE  PROVERBS  OP  SOLOMON.      [CH.  IV. 

the  promotion  of  fools."  "  Shame,"  says  Muntinghe,  "  is  the  no- 
bility conferred  on  fools."  Stilart,  taking  the  verb  in  the  second 
•ense,  renders,  "  Shame  shall  sweep  away  fools."  Others,  however, 
as  Piscat,  Rosenm.,  French,  Noyes,  <fec.,  mske  fools  the  subject,  and, 
taking  the  verb  in  the  second  sense,  translate,  as  above,  "  Fools  bear 
off  shame,"  or  "  ignominy  "  This  corresponds  best  with  the  par- 
allel clause,  and  avoids  the  necessity  of  supposing  irony  to  have 
been  employed — a  figure  of  rare  occurrence  in  the  Scriptures,  and 
not  to  be  admitted,  except  in  cases  of  obvious  necessity.  The  word 
fools  is  to  be  taken  in  a  distributive  sense=each  one  of  them.) 


CHAPTEE  lY. 

\_Exhor.taiions  to  the  attainment  of  Wisdom^  the  study  of  which  is 
earnestly  commended^  vs.  1-13.  Warnings  against  the  example 
of  evil  men,  vs.  14—19.  The  observance  of  the  precepts  of  Wis- 
dom, urged  on  the  ground  of  its  promised  rewards^  vs.  20-27.] 

1.  Hear,  ye  children,  the  instructions  of  a  father; 
And  attend,  that  you  may  learn  understanding. 

2.  For  I  give  you  good  instructions; 
Forsake  ye  not  my  teaching. 

1.  The  youthful  readers  of  the  Proverbs  are  here  addressed  un- 
der the  tender  appellation  of  children,  whom  an  affectionate  father, 
deeply  solicitous  for  their  welfare,  invites  to  attend  to  the  instruc- 
tive precepts  which  he  communicates,  in  order  that  they  may  ac- 
quire a  right  understanding  in  respect  to  the  great  duties  of  life. 
Comp.  ch.  1:  8.     (n^nS,  Kal  infin.  of  yy,  with  prefix  prep.) 

2,  Solomon  here  alludes  to  the  excellence  of  the  precepts  he  in- 
culcates, and  assigns  this  as  a  reason  "why  they  should  be  attended 
to  and  not  forsaken. 


CH.  IV.]  THE   PROVERBS   OP   SOLOMON.  43 

3.  When  I  was  the  {favorite)  son  of  my  father ; 

A  tender  and  only  child  in  the  sight  of  my  mother ; 

4.  He  taught  me,  and  said  to  me, 
''  Let  thy  heart  retain  my  precepts  ; 
"  Keep  my  commandments  and  live. 

3.  The  particle  ^3,  ki,  may  here  be  taken  either  in  a  causal  or  a 
temporal  sense.  Taken  as  a  cansal  particle  (Jor),  the  verse  would 
be  continuative  of  the  preceding  and  contain  another  reason  drawn 
from  the  example  of  the  writer,  in  favor  of  obeying  the  precepts  of 
wisdom.  As  if  he  had  said:  '  I  was  formerly  young  like  yourselves, 
and  stood  in  the  relation  of  a  favorite  son  to  my  father,  who  in- 
structed me,  as  I  now  teach  you;  and  as  I  obeyed  him,  and  it  was 
well  for  me,  so  do  you  the  same.'  So  Sept.,  Vulg.  By  others, 
however,  it  is  regarded  as  an  adverb  of  time  {token),  logically  con- 
nected with  the  following  verse.  Thus  taken,  the  sense  would  be: 
'  "When  I  was  young  like  you,  my  parents,  with  whom  I  was  a  great 
favorite,  taught  me  the  precepts  of  wisdom,  as  I  am  endeavoring  to 
teach  you,  and  as  Idistened  and  profited  by  their  instructions,  so  do 
you  listen  to  and  profit  by  my  instructions.'  Solomon  speaks  of 
himself  as  having  been  the  son  of  his  father  in  an  emphatic  sense, 
t.  e.,  favorite  son — one  specially  beloved.  Some  commentators  con- 
nect the  adjective  tender  (ni,  dak),  in  the  second  member  of  the 
verse,  with  son  in  the  first,  and  so  the  ancient  versions  appear  to 
have  done.  This  construction,  if  adopted,  would  of  course  super- 
cede the  necessity  of  introducing  the  word  favorite  in  the  version  to 
express  the  emphasis.  The  reading  adopted  above,  however,  is  in 
accordance  with  the  Masoretic  accents,  and  followed  in  our  Standard 
Version.  See  1  Chron.  22:  5.  29:  1.  The  word  Tn%  yachid,  (only) 
is  here  used  in  a  figurative  and  emphatic  sense,  Solomon  was  re- 
garded by  his  mother  with  that  strong  and  peculiar  affection,  with 
which  an  only  child  is  usually  regarded.  He  was  not  really  the 
only  child  of  Bathsheba,  but  her  favorite  son. 

4.  The  instructive  lessons  which  David  is  here  said  to  have  given 
to  Solomon,  extend  to  the  close  of  the  9th  verse;  and  in  the  lOth 
Solomon  resumes  his  discourse.  Some,  however,  think  that  they 
reach  to  ch.  5:  16.  The  expression  let  thy  heart  retain,  signifies 
something  more  than  simply  to  rtmember ;  it  imports  an  affectionate 
remcmbiance ;-^&\xc\x  a  regard  for  the  precepts  in  question  as  leads  to 

3.  "  For  I  was,"  Holden,  Noyes,  Stuart. 


44  THB   PROVERBS   OF   SOLOMON.  [CH.  IV. 

5.  "  Get  wisdom,  get  understanding  ; 

"  Forget  not ;  and  depart  not  ft-oni  the  words  of  my 
mouth. 

6.  "Forsake  her  not,  and  she  Avill  keep  thee  ; 
"  Love  her,  and  she  will  presei've  thee. 

7.  "  Wisdom  is  the  principal  thing :  {therefore)  get 
wisdom  ; 

"  With  all  thy  possessions,  get  understanding. 

an  exemplification  of  them  in  the  life.  Words  may  often  be  lost  to 
the  memory,  aud  yet  retained  in  the  heart,  inwrought  into  our  moral 
constitution,  and  held  firm  by  a  permanent  and  sanctifying  affec- 
tion. He  taught,  7.  €.,  the  father,  who  occupies  the  first  place  in  the 
instruction  of  children.  But  the  Sept.  has  the  plural  form,  referring 
to  both  parents:  "Who  spoke  and  instructed  me,  (m?//?!,^)  let  our 
speech,"  (fee.  The  Chaldee  has:  "  and  Jehovah  taught  me  and  said 
to  me."  And  live. — This  is  an  emphatic  expression,  for  "  tliou  shalt 
live  long  and  happily."  So  ch  7:2.  9:6.  This  verse  is  the  only 
one  in  the  chapter  which  has  three  parallel 'members  or  clauses. 
The  Syriac  version  contains  an  additional  member  not  found  in  the 
present  Hebrew  text,  which  reads  as  follows:  "Let  my  law  be  as 
the  apple  of  the  eye."  If  this  were  admitted  as  a  part  of  the  ori- 
ginal text,  uniformity  would  be  restored  to  the  poetic  structure  of 
the  chapter.     (^pT,  Hiph,  fut.  of  n"*'.) 

5.  Solomon  exhorts  his  readers,  that  lil:e  merchants  they  sliould 
spare  no  labors,  by  which  they  may  make  some  accessions  to  the 
treasures  of  wisdom.  The  object  after  the  verb  for:^et  is  not  ex- 
pressed. We  may  supply  my  icords  from  the  latter  part  of  the 
clause. 

7.  Heavenly  wisdom  is  tlie  most  important,  the  most  valuable 
and  the  most  desirable  possession;  therefore,  among  all  his  other 
acquisitions,  whatever  they  may  be,  man  should  not  fail  to  obtain 
this;  he  should  moreover  esteem  it  above  all  other  things,  and  pro- 
cure it,  if  necessary,  at  the  sacrifice  of  everything  else.  Comp« 
Matt.  13:  45.  It  is  evident  that  TS'^p'^^.  rashclh,  here  means  the 
chief,  the  principnl,  or  wost  excellent  tiling,  and  not  beginning,  as  it 
does  in  several  other  places  in  this  book.  Some  critics,  however* 
following  the  Vulgate,  render  the  clause:  "the  beginning  of  wis- 

7.  "  Above  all."  French. 


CH.  IV.]      THE  PROVERBS  OF  SOLOMON.  45 

8.  "  Exalt  her,  and  slie  will  promote  tliec  ; 

^'  She  will  bring  thee  to  honor,  when  thou  dost  em- 
brace her. 

9.  "She  will  give  to  thy  head  a  graceful  wreath, 
"  A  glorious  crown  will  she  deliver  to  thee." 

10.  Hearken,  my  son,  and  receive  my  w^ords. 
And  the  years  of  thy  life  shall  be  many. 

11.  I  will  instiyict  thee  in  the  way  of  wisdom  ; 
I  will  conduct  thee  in  the  paths  of  rectitude. 

12.  When  thou  goest,  thy  step  shall  not  be  confined ; 
And  when^iou  runnest,  thou  shalt  not  stumble. 

dom  (is  this);  get  wisdomj"  i.e.,  he  at  length  begins  to  be  Avise, 
who  is  solicitous  for  acquiring  wisdom.  The  beginning  of  wisdom 
is,  to  know  its  value,  and  to  apply  the  mind  to  its  attainment.  This 
interpretation,  however,  is  manifestly  forced,  and  borders  on  the 
absurd:  for  the  acquisition  of  wisdom  cannot  with  propriety  be 
called  the  beginning  of  it. 

8.  The  verb  to  embrace  is  employed  figuratively  to  indicate  an 
affectionate  attachment — by  metonymy  of  the  sign  for  the  thing  sig- 
nified. Religion  does  not  demand  our  homage  and  service  for 
nought.  Whatever  honor  and  devotion  we  render  to  her,  she  will 
abundantly  repay,  even  in  this  world;  while  in  the  world  to  come, 
the  promised  reward  is  life  everlasting.  (nSpSp,  Pilpel  Impera, 
with  suffix  of  SSd.) 

9.  Graceful  loreath — see  cli.  1:  9.  a  glorious  croicn,  lit.  a  croini  of 
glory,  which  is  equivalent  to  a  glorious — splendid — brilliant  crown. 
The  language  is  figurative,  and  designed  to  convey  the  idea  of  the 
richest  reward.    (HJjirDn,  Piel  fut.  of  |  jTD,  found  only  in  Piel.  put  for 

'*lS  I  ion,  as  in  Jos!  15:'  19.  ^jpn;  is  put  for  \S  ^nm.) 

10.  See  1  Kings  .3:  14.     (np_  Kal.  impera.  of  npS.) 

11.  Ill  the  way  of  wisdom,  i.  e.,  in  the  way  which  leads  to  wis- 
dom, or  in  the  mode  and  method  of  obtaining  wisdom.  A  similar 
phrase  occurs  in  Ps.  25:  9,  13.  32:  5.  1  Sam.  12:  23.  The  second 
member  is  an  exegetical  illustration  of  the  first,  by  the  continuation 
of  the  metaphor  derived  from  the  -icay.  (''r\"in="'iV^in,  Hiph.  praet. 
of  HT.) 

TT 

12.  The  thought  here  is  climactic,  and  the  parallelism  grada- 


46  THE  PROVERBS  OF  SOLOMON.      [CH.  IV. 

13.  Take  fast  hold  of  instruction  :  let  {her)  not  go  ; 
Keep  her,  for  she  is  thy  life. 

14.  Enter  not  into  the  paths  of  the  wicked  ; 
And  go  not  in  the  way  of  evil  {meii) ; 

15.  Avoid  it ;  pass  not  by  it ; 
Turn  from  it,  and  pass  away, 

16.  For  they  sleep  not,  unless  they  have  done  mis- 
chief; ^  .' 

Yea,  their  sleep  is  taken  away. 

Unless  they  have  caused  {some  one)  to  fall. 

tional.  Running  indicates  more  rapid  motion  man  mereij  going. 
To  be  cov fined  or  straitened  as  to  one's  step,  is  to  be  beset  and  im- 
peded in  "one's  course  by  difficulties  and  obstacles.  Comp.  Ps.  119: 
45.  The  path  of  rectitude  is  not  only  a  straight,  safe^  and  plain 
path,  but  it  is  a  smooth  and  unobstructed  path,  and  he  who  walks 
in  it  steadily  and  perseveringly,  will  be  able  without  difficulty  to 
pursue  the  even  tenor  of  his  way.     {'^T,  Kal  fut.  of  -|y\) 

13.  The  expression  take  fast  hold  of,  implies  determination  of  pur- 
pose and  intensity  of  interest.  And  the  phrase  she  is  thy  Zi/e,  indi- 
cates that  heavenly  wisdom  or  divine  instruction  is  the  chief  source 
and  spring  of  happiness.  Solomon  here  compares  divine  teaching 
to  a  precious  treasure,  which  is  not  only  seized  with  avidity  when 
offered;  but  most  carefully  and  diligently  guarded  lest  it  should 
escape  us.  Thy  lijc,  i.  e.,  the  source  of  safety,  prosperity  and  hap- 
piness. (^.*}n,  Hiph.  fut.  apoc.  2d  pers.  of  HD"^,  instead  of  the  nor- 
mal apoc.  n*^n) 

14.  This  verse  contains  a  dissuasion  from  consorting  with  wicked 
men,  as  in  ch.  1 :  15.  This  counsel  is  frequently  repeated,  because 
such  association  is  most  perilous  and  pernicious,  inasmuch  as  a 
great  part  of  mankind  are  influenced  by  example,  and  induced  by 
the  apparent  happiness  and  prosperity  of  the  wicked,  to  follow 
their  steps. 

16.  The  latter  member  of  this  verse  is  explanatory  of  the  former. 
Unless  they  have  done  mischief  by  causing  some  one  to  fall,  i.  e.,  by 
bringing  ruin  upon  some  one.     (.i;,n\  Hiph.  fut.  of  ;?  n.    -iSv^'OV 

If  this  be  intended  for  Kal  fut.  it  should  be  pointed  .iSilJ^D" ;  but  this 
would  give  an  irrelevant  sense.     The  Keri  has  -iS'ty.T,  Hiph.  fut.  of 


Vlt.  IV.]  TfiE   PROVIRBS   OV  SOLOMOJr.  47 

17.  For  tliey  eat  the  bread  of  wickedness  ; 
And  drink  the  wine  of  viok*nce. 

18.  But  the  path  of  the  righteous  is  like  the  light 
of  dawn, 

Which  shineth  more  and  more  unto  the  perfect  day* 

17.  This  verse  is  connected  with  the  preceding  by  the  causal 
particle  fo)-  (i^)  because  it  assigns  a  reason  why  the  men  of  whom 
the  writer  is  speaking  enjoy  iio  pleasant  sleep,  unless  they  have  done 
some  mischief,  viz.  they  spend  their  whole  lives  in  rapine  and  vio- 
lence. By  bread  of  wiclednesx  and  loine  of  violence,  we  are  to  under-' 
stand  food  procured  by  iniquity,  violence  and  rapine.  Those  men 
subsist  on  the  spoils  of  plunder  and  robbing.  Some  commentators, 
with  less  probability,  undei-stand  the  passage  as  expressing  figura- 
tively the  great  delight  which  the  wicked  experience  in  their  base 
deeds.  "  They  cannot  sleep  unless  they  have  done  mischief;  for 
if  they  have  committed  no  trespass,  if  they  have  done  no  deed  of 
violence,  they  are  deprived  of  their  highest  gratification,  and  sleep 
is  banished  from  their  eyes."     Holden. 

18.  The  comparison  here  drawn  betvreen  the  habitual  course  of 
the  righteous  and  the  advancing  light  of  day,  is  very  beautiful  and 
instructive.  The  path  of  the  righteous  is  not  here  compared,  as 
some  suppose,  to  the  apparent  diurnal  course  of  the  sun  from  the 
time  of  its  first  appeafance  to  the  period  of  its  meridian  height;  but 
to  the  morning  light  which  precedes  the  rising  of  the  orb  of  day. 
This  is  scarcely  perceptible  at  first,  but  gradually  increases,  be- 
coming brighter  and  brighter,  till  it  reaches  its  culminating  point 
at  the  appearance  of  the  sun,  and  terminates  in  tlie  full  blaze  of 
day.  The  truly  good .  man — the  pious  and  upright  Christian — in 
his  habitual  walk  and  character — is  as  the  light.  He  possesses  an 
illuminating  povvcr,  i.  e.f  an  instructive  power;  for  light  is  an  em- 
blem of  knowledge.  He  teaches  by  his  piinciples  aad  by  his  ex- 
ample. Hence  our  Saviour  said  to  his  disciples,  "Ye  are  the  light 
of  the  world."  And  St.  Paul,  writing  to  Christians,  eaid,  "Ye 
were  sometime  (L  e.,  formerly)  darknessi  (i.  e.,  in  an  ignorant  and 
unconverted  state);  but  now  are  ye  light  in  the  Lord."  The  way 
of  the  wicked,  on  the  contrary,  is  as  darkness.  It  possesses  no  such 
instructive  power.  Its  influence  is  all  on  the  side  of  error  and  of 
vice.  The  pious  and  virtuous  example  of  good  men  is,  moreover,  as 
a  shining  light,  i.  e.,  it  is  not  a  concealed  and  hidden  light,  which 
does  no  one  any  good;  but  conspicuous-  and  entirely  exposed  to  ob- 


48  THE  PROVERBS  OF  SOLOMON.      [CH.  IV, 

19.  The  way  of  the  wicked  is  as  thick  darkness  ; 
They  know  not  on  what  they  stnmble. 

20.  My  son,  attend  to  my  words, 
Incline  thy  ear  to  my  sayings. 

•  21.  Let  them  not  depart  from  thy  sight; 
Keep  them  within  thy  heart. 

servation.  so  tliat  all  within  the  sphere  of  its  influence  and  opera- 
tion, may  enjoy  and  be  benefitted  by  it.  It  shines  to  its  possessors 
in  the  joy  and  comfort  of  it,  and  to  others,  in  the  luster  and  honor 
of  it.  The  Christian  also  is  an  adv^ancing  and  increasing  light — 
shining  more  omcI  more.  This  epithet  indicates  the  progressive  na- 
ture, the  ascending  progress,  the  increasing  strength  and  usefulness 
of  true  religion,  as  reigning  in  the  heart  and  ruling  in  the  life. 
Sept.  "  The  ways  of  the  righteous  shine  like  light;  they  go  on  ana 
shine,  xmtil  the  day  is  fully  come."  The  Christian  grows  in  grace. 
At  first  the  religion  of  the  new  born  soul  is  like  the  morning  spread 
upon  the  mountains  and  not  yet  reaching  the  valleys.  Though  it 
be  light,  and  a  shining  light,  it  is  not  in  its  commencement  the  light 
of  the  sun  in  his  rising  or  his  noon-day  splendor:  but  the  feeble, 
glimmering  light  of  the  early  dawn.  Yet  it  is  not  stationary,  but 
continually  advancing  in  clearness  and  power,  until  it  reaches  the 
highest  state  of  perfection  of  which  it  is  capable  in  this  world. 

19.  How  striking  the  contrast  between  the  course  of  the  righteous 
and  that  of  the  wicked.  The  way  of  the  wicked,  instead  of  being 
one  of  constantly  increasing  brightness,  and  consequently  of  safety, 
tranquility,  joy  and  usefulness,  is  ever  like  thick,  impenetrable 
darkness, — a  compound  of  ignorance,  error,  sin,  and  misery,  which 
continually  increases,  till  at  leiigth  it  terminates  in  the  blackness 
of  darkness  and  despair  forever.  While  pursuing  this  sinful  and 
destructive  course,  like  travellers  in  a  dark  and  dangerous  road, 
they  perceive  not  the  pitfalls  which  lie  in  their  way,  biit  are  in  con- 
stant danger  of  plunging  headlong  into  ruin.     Comp.  Jere.  23:  12. 

20.  (un,  Hiph.  fut.  apoc.  of  nt3J,  instead  of  the  normal  form, 

21.  To  liccp  the  precepts  of  wisdom  u-ithin  the  heart,  is  to  esteem 
them  most  highly  and  guard  them  most  carefully,  as  a  precious 
treasure,  which  is  kept  not  in  an  outer  apartment,  exposed  to  ob- 
servation and  to  the  grasp  of  the  plunderer,  but  in  the  most  retired 

13.  "  In  the  midst  of  thy  heart,''  Holden,  Stuart- 


OU.  IV.]  THK   PROVERBS   Off   SOLOMON.  49 

22.  For  tliej  are  life  to  those  that  find  them  ; 
And  a  Iiealing  medicine  to  all  their  flesh, 

23.  Keep  thy  heart  with  all  diligence  ; 
For  out  of  it  are  the  issues  of  life. 

and  secret  place,  where  it  Avill  not  be  likely  to  be  discovered. 
(."!I"'b\  Hiph.  fut.  of  mS,  inflected  after  the  Chaldaic  form  with  Dag- 
liesh  ill  the  S,  instead  of  -IfS".     So  we  have  •U'^"'  from  t-lS.) 

•  T  •  T  1  ' 

22.  The  precepts  of  wisdom  afford  security,  prosperity  and  hap- 
piness to  those  who  hear  and  lay  them  up  in  their  hearts.     Comp. 

"eh.  3:  22.  4:  13.  A  healing  medicine.  See  ch.  3:  8.  12:  18.  13:  17, 
16:  24.  "  To  those  who  receive  the  words  of  wisdom,  inwardly 
digest  them,  and  model  their  conduct  by  them,  they  are  the  cause 
of  a  loiig  and  prosperous  life,  and  are  as  salutary  as  healing  medi- 
cines to  a  disordered  body."     (Holden.) 

23.  The  heart  here  denotes  the  inner  man,  including  the  thoughts, 
disposition,  affections,  passions,  desires,  and  motives  of  action. 
This  is  man's  citadel,  and  here  lies  his  most  valuable  treasure.  To 
keep  the  heart  is  to  guard  it,  to  watch  over  it,  to  protect  and  fortify 
it  against  the  ingress  of  evil  and  the  assaults  of  temptation.  Tliere 
is  implied  "in  thus  keeping  the  heart  the  use  of  all  appropriate 
means  for  that  purpose,  especially  of  praj^er.  Wilh  all  diligc7ice,  i.  e., 
with  the  utmost  care  and  assiduity.  Or  the  phrase  may  be  trans- 
lated, above  all  v:atching ;  or  as  in  the  margin  of  our  Bibles,  above  all 
keeping,  i.  e.,  above  ever}:^  object  of  thy  watchful  care,  keep  thy 
heart.  Let  this  occupy  j^our  chief  and  unremitted  attention.  The 
heart  is  here  represented  as  a  founlain — the  fountain  of  moral  and 
spiritual  life;  and  guarding  it  with  the  utmost  diligencp,  alludes, 
perhaps,  to  the  vigilance  exercised  over  fountains,  springs  and 
wells  in  the  East,  where  their  value,  from  the  scarcity  of  water  at 
particular  seasons,  is  greater  than  we  can  well  estimate.  The  issms 
of  life. — In  the  human  body  the  heart  is  the  fountain  or  source 
whence  issues  all  the  streams  of  blood  which  flow  through  every 
part  of  the  bodily  frame:  and  so  essential  is  tliis  to  the  existence 
and  health  of  the  body,  that  the  blood  is  called  the  life.  Comp. 
Gen.  9:  4,  6.  So  the  mind  is  the  fountain  of  moral  action — the  cen- 
ter and  source  of  holiness  and  of  sin.  The  right  conduct  and  hap- 
piness of  life  depend  on  the  healthy  condition  of  the  inner  man — 
the  due  regulation  of  the  various  powers  and  voluntary  exercises  of 

22.  "Health,"  TiooXhr.—'' healing,"  StViAvt—" soundnesa."  Vr^n'^h    Voyes. 

5 


50  THE    PPwOYERBS    05'    SOLOMON.  [CH.  IV. 

2-1.  Put  iiwaj  from  thee  perverseiiGSS  of  mouth, 
And  remove  far  from  thee  fro  ward  ncss  of  lips. 
25.  Let  thy  eyes  look  strai«:ht  forward. 
And  let  thy  eyedids  direct  {their  ivay)  before  thee. 

the  soul.  .  As  is  the  fountain  so  will  be  the  streams  which  issue 
from  it.  As  the  streams  which  flow  from  a  natural  fountain  are 
limpid  or  turbid,  according  to  the  condition  of  the  fountain  or  source 
from  which  they  spring,  so  will  the  conduct  of  human  life,  the  de- 
l)ortment  of  the  outer  man  be  virtuous  or  vicious,  according  as  the 
inner  man  is  pure  or  corrupt.     See  Matt   15:  19. 

24.  The  first  of  the  streams  which  flow  from  a  depraved,  ill- 
regulated  and  ill-guarded  heart,  is  a  perverse  mouth,  i.  e.,  speech  cor- 
rupt, tortuous,  contrary  to  the  divine  command — profanity,  ob- 
scenity, mendacity,  slander,  calumnj'-,  (fee.  The  power  of  speech  is 
one  of  the  grand  peculiarities  and  blessings  which  distinguish  the 
human  race  from,  and  eleyate  it  far  above.all  other  terrestrial  ani- 
mals. It  is  indeed  a  most  wonderful  and  inestimable  gift.  But  it 
is  liable  to  great  abuse,  and  while  using  it,  we  should  never  forget 
that  God  is  one  of  the  listening,  and  that  we  are  as  accountable  to 
him  for  what  we  say  as  for  vrhat  we  co.  Both  the  words  rendered 
■pervers3-iirss  OY  jKrvcrslty,  and  froicarohicss  or  dcceiffvlness,  aie  abstract 
nouns,  the  strong  significancy  of  which  is  better  indicated  here  by 
translating  them  as  such,  rather  than  as  qualifying  adjectives.  So 
Marg.  Reading,  and  the  best  commentators  See  ch.  C:  12.  (^'^'n, 
Hiph.  impera.  of  "(-r.) 

25.  The  next  outlet  from  the  hidden  fountain  within  to  the  ex- 
ternal world,  is  through  the  eyes.  The  imagery  is  drawn  from  the 
conduct  of  travellers,  who  kcej>  their  eyes  fixed  in  the  direction  of 
the  road  along  which  they  are  parsing,  anO  do  not  pennit  them  to 
wander  to  one  side  or  the  other,  lest  some  accident  bhould  befall 
them,  or  they  shou'd  mi>s  their  way.  The  precept  inculcates  the 
importance  of  keeping  s^teadily  in  view,  under  all  circumstances, 
the  great  end  and  duties  of  life,  and  of  being  constantly  (>n  one'.s 
guard  against  the  enticements  of  outward  tilings.  Let  the  heart's 
aim  be  always  simple  and  upright.  iNo  secret  longings  and  side- 
glances  after  forbidden  things;  no  mental  reservations,  crooked  bj^- 
ways  and  hypocritical  pretences.  But  let  your  path,  both  in  ap. 
pearance  and  reality  be  a  straiglit-forward  one,  and  keep  your  eye 

■2b.  "Bj  clirecled,"  Bootlir..  French,  'Soyc=—" kct-p  a  direct  course,"  HtuAit. 


Ctl.  IV.^  tilE    PROYERES    0^   SOLOMON.  51 

26.  Poii'lcr  tlic  path  of  tliy  feet; 
And  let  all  thy  -ways  be  established. 

27.  Turn  not  to  the  rii^'ht  hand  nor  to  the  left* 
lleniove  thy  foot  from  evil. 

steadily  fixed  upon  the  object  towards  which  you  are  directing  your 
steps.  (Colwp.  Philip.  3:  14.)  The  term  cyc-Uds  is  only  another 
designation  of  the  eyes,  hy  synecdoche  of  a  part  for  the  whole. 
The  verb  •I'^'^l.''",  yayshirilfis  the  Hiph.  of  •^l^•\  yashar,  and  properly 
signifies  transitively  to  viakc  s!rais:'U  or  direct  one's  way.  The  ex- 
pression in  this  sense  is  of  frequent  occurrence.  See  ch.  3:  6.  9: 15. 
11:  5.  The  object  is  sometimes  inserted  after  the  verb,  and  in  other 
cases,  as  in  this,  omitted,  and  should  be  supplied,  or  the  rendering 
varied,  so  as  to  express  the  same  idea.  (See  Robinson's  Gesenius* 
Lex.)  Some  Commentators  render  it  intransitively  be  directed.  The 
sense  is  the  same.  (^JD'3\  Hiph.  fut.  of  DDJ.  •I'T.li/'J-  Hiph.  fut.  in- 
stead of  the  usual  form  n'ly^-) 

26.  Another  and  the  third  outlet  of  the  issues  of  life  is  by  i/ie 
feet.  The  precept  enjoins  due  consideration  as  to  the  course  of  life 
■we  pursue.  The  admonition  applies  to  every  step  we  take,  whether 
in  itself  apparently  important  or  unimportant.  One  false  step  may 
have  an  influence  upon,  and  give  a  determinate  character  to  all  our 
future  life  and  prospects.  Ponder — dSd,  pallcs,  lit.  weigh  in  a  balance. 
Comp.  Ps.  119:  6. 

27.  The  sacred  writer  in  this  verse  inculcates  a  strict  observance 
of  the  divine  commands,  from  which  we  are  not  to  deviate  either  on 
the  one  side  or  the  other.  To  this  distich  the  Sept.,  Vulg.,  and 
Arab,  add  tlie  following:  "For  God  knows  the  waj-s  on  the  right 
hand,  but  those  on  the  left  are  crooked.  And  he  will  make  thy 
ways  straight,  and  will  guide  thy  steps  in  peace."  (I2i^,  Kal  fut, 
apoc.  2d  pers.  of  r!L33,  instead  of  the  normal  form  T\12^-) 


52  THE  PROVERBS  OP  SOLOMON.       [CH.  Y. 


CHAPTER  Y.  . 

[Wai'nings  against  (he  seductive  influence  and  ruiyions  consequences 
of  vice  and  profligacy ^  vs.  1-14.  Exhortations  to  lead  a  chaste  and 
virtuous  life.,  and  to  maintain  inviolate  the  jnirifi/  and  sanctity  of  the 
marriage  bed,  vs.  15-23.] 

1.  My  Son,  attend  to  my  wisdo%  ; 
Incline  thy  ear  to  my  understanding, 

2.  That  thou  mayest  preserve  discretion. 
And  that  thy  lips  may  keep  knowledge. 

8.  For  the  lips  of  a  strange  woman  distil  honey ; 
And  her  mouth  is  smoother  than  oil. 

1.  Bj  my  wisdom,  is  meant  the  wise  and  wholesome  counsel  and 
instruction  which  Solomon  gare — the  advice  dictated  by  his  wis- 
dom, knowledge,  and  experience.  (DPI,  Hiph.  fut.  apoc.  of  HDJ,  in- 
stead of  the  normal  form  nt5n) 

2.  In  ch.  3:  1,  the  writer  speaks  of  the  heart  as  keeping  know- 
ledge: but  here  he  mentions  the  lips,  and  not  without  emphasis.  For 
his  purpose  is  to  say,  that  'by  attending  diligently  to  my  precepts 
of  wisdom,  you  will  enjoy  this  fruit,  viz.  that  you  will  be  wise  in 
heart  and  lips,  i.  e.,  that  you  will  not  only  think  wisely,  but  also 
speak  wisely, — not  only  will  you  be  wise  for  yourself,  but  also  be 
qualified  to  instruct  others  in  wisdom.'  Comp.  ch.  10:  13,  21,  32. 
15:  7,  16:  21.  The  Sept.  and  Vulg.  add  the  following  clause  at  the 
end  of  this  verse:  "Attend  not  to  a  deceitful  woman;"  which  some 
commentators  think  is  required  by  the  context  as  a  suitable  intro- 
duction to  what  follows.  There  is  not  sufficient  authority,  however, 
for  inserting  it  in  the  text. 

3.  The  Hebrew  word  r\p^,  nopheth,  properly  signifies  a  sprinJding, 
dropping;  whence  the  phrase  D'i3-1V  ilSJ,  nophclh  tzvphim,  the  dropping 
of  the  honey  comb,  i.  e.,  pure  virgin  honey;  the  same  as  ijf\  ?/^«''»  i» 
Ps.  19:  11.  It  cannot  mean  the  honey-comb  (3^y,  tzuph),  as  our 
Standard  Version  has  it;  for  that  is  not  eaten.  See  ch.  24:  13.  The 
same  expression  occurs  in  Canticles  4:  11,  and  it  is  equally  common 
to  the  Greeks  and  Eastern  nations.     Thus  Homer,.  Iliad,  A.  249. 

*'  Words  sweet  as  honey  from  his  lips  distilled." 


en.  v.]       THE  PROVERBS  OF  SOLOMON.      '      53 

4.  But  in  the  end  she  is  bitter  as  wormwood ; 

Sharp  as  a  two-edged  sword. 

,5.  Her  feet  go  down  to  death  ; 

Iler  steps  take  hold  on  Sheol. 

6.  The  waj  of  life  she  doth  not  ponder ; 

Her  paths  are  devious,  while  she  regardeth  it  not.- 

In  like  manner  Moschus  in  his  description  of  Cupid.     Idyl,  A.  8. 
"  A  wretch  unfeeling,  yet  his  tale  is  sweet, 
His  tongue  is  honey,  but  his  heart  deceit." 
Theocrittis,  Idyl  K.  26. 

'  "  More  sweet  her  lips  than  milk  in  luecious  rills, 
Lips  whence  pure  ktmrij,  as  slie  speaks,  distills." 
Her  mouth  is  literally  her  palate,  considered  as  the  organ  of  speech, 
which  is  only  another  term  for  lips  or  fovgue.  Comp.  ch.  8:  7,  where 
it  is  represented  as  uttering  truth.  Both  lips  and  laouth  (or  palate), 
have  here  a  tropical  meaning,  and  denote  the  words  spoken — the  lan- 
guage which  proceeds  out  of  the  mouth  and  from  the  lips.  Thus 
honnjcl  words,  and  words  smoother  than  oil,  are  figurative  expressions, 
highly  descriptive  of  the  insinuating,  enticing,  persuasive  language 
of  a  lewd  woman,  who  artfully  employs  every  blandishment  to  se- 
duce unsuspecting  youth  into  the  vortex  of  ruin.  {r\D}  comes  from 
C]-  3.     713313 n,  Kal  fut.  3d  pers.  fern,  of  n'O-i-) 

4.  The  pernicious  consequences  of  iieeutiousness  form  a  frequent 
topic  of  remark  and  warning  in  this  book;  and  urgent  and  majiifold 
are  the  cautions  and  admonitions  which  the  author  suggests  against 
the  fascinations  of  this  most  deceptive  and  ruinous  vice.  I/i  the  end, 
is  literally,  her  end'is]  by  which  is  intended  not  the  end  to  which 
she  herself  comes,  but  the  end  to  which  she  leads  her  votaries — the 
consequences  of  yielding  to  her  seductive  enticements.  The  plea- 
sure she  promises  her  victims  terminates  in  bitterness  and  woe. 

5.  To  go  dovm  to  death,  is  to  descend  to  the  abode  or  place  of  the 
dead — the  dwelling-place  and  kingdom  of  the  king  of  terrors,  as 
the  parallelism  shov.'s.     Comp.  ch.  2:  18. 

6.  She  gives  no  heed  to  the  course  of  her  life,  or  to  that  course 
of  conduct  which  leads  to  life,  but  plunges  reckless  and  headlong 
into  a  wliirlpool  of  dissipation  and  crime,  the  inevitable  result  of 
which  is  destruction.     The  context  requires  us  to  take  DS'^jI'  ^'^V^' 

5.  "  The  grave,"  French— -^  hades,"  Holden,  Eoothr.— "  the  under-world,"  Xoyes 
"  the  world  beiuatk,"  Stuart.      (5.  "  Le^f  she  shjuld  ponder  the  way  of  life,"  Holden. 

5* 


54  THE  PROVERBS  OF  SOLOMON.       [CH.  V.  , 

7.  And  now,  ye  children,  hearken  unto  me. 
And  depart  not  from  the  words  of  my  month. 

8.  Remove  thy  way  far  from  her  ; 

And  approach  not  the  door  of  lier  house. 

9.  Lest  thou  give  thy  bloom  to  others, 
And  th}^  years  to  the  cruel ; — 

10.  Lest  strangers  be  filled  with  thy  wealth, 
And  thy  earnings  be  in  the  hou-se  of  a  stranger. 

aUes  and  j/in,  teda,  as  in  the  3d  pers.  fem.,  and  not  the  2d  pcrs. 
masc,  as  in  our  Standard  Version.  So  the  Sept  Vulg.  Chal.  Syr., 
and  the  best  ancient  and  modern  commentators.  The  conjunction 
T3,  pen,  which  commonly  signifies  Icsl,  appears  to  have  in  this  place 
the  power  of  a  negative  adverb.  (See  Gesenius'  Lex.)  So  Sept.  and 
Yulg.  Her  paths  are  devious,  i.  e.,  crooked,  tortuous.  She  is  perpet- 
ually vascillating;  and  yet  she  does  not  regard  it,  but  rushes  on 
fearlessly  to  that  destruction  which  is  the  sure  consequence  as  well 
as  just  punishment  of  her  iniquity.  Noyes  renders  the  second 
member  of  the  verse — "Her  paths  sink,  when  she  thinks  not  of  it/' 
i.  e.f  suddenly,  unexpectedly,  before  she  is  aware  of  her  danger. 
See  Job  9:  25. 

7.  The  Sept.  and  Yulg.  read  the  verbs  and  address  here  in  the 
singular  number,  instead  of  the  plural.  Solomon  here  uses  the 
plural,  as  in  ch.  4:  1,  but  in  the  next  verse  returns  to  the  singular. 

9.  In  this  and  the  following  verse,  Solomon  depicts  the  conse- 
quences of  intercourse  with  lewd  women.  By  t/iij  bloom  is  here 
meant  thy  youthful  bloom — the  beauty,  vigor^  and  strength  of  thy 
body:  and  by  thy  years,  thy  life.  The  phrase  others,  may  refer  not 
only  to  the  harlot,  but  also  to  her  associates,  attendants  and  chil- 
dren. By  the  cruel  may  be  intended  the  harlot  herself,  who  may  be 
so  denominated,  because  she  treacherously  and  cruelly  allures  un- 
guarded youth  to  destruction.  Accordingly  Holden  renders,  "  to 
the  cruel  harlots  Others  think  that  the  husband  of  the  adulteress  is 
intended,  to  whom  this  epithet  is  applied,  because,  if  he  pleased, 
he  could  demand  the  death  of  the  adulterer;  and  others  still,  avias- 
ier  to  whom  the  adulterer  might  be  sold  into  bondoge,  as  the  pun- 
ishment of  his  crime  by  the  injured  husband.  So  Stuart,  "  to  a 
cruel  master," 

10.  Wealth — properly  strength,  and  so  marginal  reading:  but  here 
put  by  metonymy  for  wealth,  riches,  regarded  as  the  fruit  and  result 


CH.  v.]       THE  PROVERBS  OP  SOLOMON.  .55 

31.  And  lest  thou  mourn  in  tliy  lutter  end, 
Wlien  thy  flesh  and  thy  body  arc  consumed. 

12.  Then  wilt  thou  say,  ''  How  have  I  hated  instruc- 
tion ! 

''And  (how)  hath  my  heart  despised  reproof! 

13.  "  I  have  not  hearkened  to  the  voice  of  my 
teacliers, 

''  Nor  inclined  my  ears  to  ray  instructors  ! 

14.  "  I  have  been  well  nigh  in  all  evil ; 

'*  In  the  midst  of  the  congregation  and  of  the  as- 
sembly." 

15.  Drink  water  out  of  thy  own  cistern, 
And  running  water  from  thy  own  well. 

of  exerlioii.      See  Hos.  7:9.      So  earnivgs,  properly  labor,  toil:  but 
here,  by  the  same  figure,  earnings,  gains,  the  prodnct  of  labor. 

11.  The  verb  2nJ,  nahavi,  rendered  to  vwnrn,  is  applied  to  indi- 
cate the  roaring  of  lions,  ch  19:  12.  29:  2.  28:  15.  and  in  Isai.  5:  30, 
to  the  roaring  of  the  sea  when  agitated  by  a  tempest.  It  is  a  strong 
expression,  denoting  the  groaning  and  lamentation  of  him,  wlio  by 
a  course  of  dissipation  and  licentiousness,  has  not  only  consumed 
liis  property,  but  reduced  himself  to  a  state  of  disease  and  wretch- 
edness. The  Sept.  and  Syr.  render  and  it  repent  Uir.  By  tkij /I esk 
and  body,  is  intended  thy  whole  body.  Synonymes  are  joined  to  ex- 
press universality.  Instead  of  "  thy  flesh  and  thy  body,"  the  Sept. 
and  Syr.  read  by  hendiadys,  tkejlesk  of  thy  boiy. 

13.  Aly  heart  is  equivalent  to  the  personal  pronoun  /  in  the  first 
clause.  (''"<i:o,  participial  noun  from  the  Hiph.  of  H"^'.  ""n'tsn 
Hiph.  praeter  of  nai.) 

14.  All  evil  denotes  evil  of  every  kind.  In  the  midst  of  Ike  congre- 
gation, (fee,  i.  e.,  in  the  most  public  manner,  so  as  to  be  a  shameful 
spectacle  to  all  men.  Some  commentators  suppose  that  the  clause 
lias  reference  to  the  trial,  condemnation  and  punishmeiit  of  one  ac- 
cused of  the  crime  of  adultery,  in  a  coiu't  of  justice. 

15.  Tills  is  an  allegorical  proverb,  the  general  import  of  which 
is,  'meddle  not  with  that  which  belongs  to  another.'  Some  think 
that  it  denotes  here,  that  everyone  should  take  care  of  his  own  pos- 
sessions, and  live  on  the  fruits  of  his  own  labor,  without  invading 


56  THE   PROVERBS    OF   SOLOMON.  [cil.  V. 

IG.  So  shall  thy  foantains  overflow  in  the  streets, 
In  the  wide  streets,  as  streams  of  water." 
17.  They  shall  belong  to  thee  alone, 
And  not  to  strangers  with  thee. 

the  possessions  of  others.  But  the  subsequent  context  shows  that 
it  is  here  applied  to  the  marriage  relation,  and  is  designed  to  incul- 
cate the  duty  of  maintaining  inviolate  the  marriage  covenant  He 
who  desires  to  live  chastely,  innocently,  and  happily,  must  confine 
himself  to  his  own  lawful  sources  of  enjoyment,  and  not  go  abroad 
in  quest  of  forbidden  pleasures.  He  who  pursues  the  latter  course, 
violates  his  most  solemn  vows  and  obligations,  flisobeys  the  express 
command  of  God,  hardens  his  own  conscience,  and  brings  dishonor 
and  disgrace  upon  himself  and  others.  In  the  East,  in  addition  to 
public  reservoirs,  private  dwellings  are  generally  provided  with 
cisterns  and  wells,  and  it  is  to  such  that  the  allusion  is  here  made. 

16.  The  allegory  introduced  at  vs.  15,  is  kept  up  til!  the  second 
member  of  v.  18,  which  furnishes  the  key  to  irs  interpretation. 
While  the  preceding  verse  declares  the  duty  of  sacredly  respecting 
the  conjugal  relation  on  the  part  of  the  husband,  this  verse  describes 
its  advantas^e  in  respect  to  societ}^  at  large,  and  the  public  good. 
Kot  only  is  a  numerous  offspring  assured  as  the  reward  of  conjugal 
fidelity,  but  the  children  born  in  lawful  wedlock  will  occupy  im- 
portant and  iiifluential  positions  in  society.  Comi^.  Hos.  13:  15. 
Ps.  68:  26.  Isa.  48:  1.  In  Canticles  (4:  12)  the  spouse  is  called  "a 
spring  shut  up,"  and  "sealed."  The  Sept.  (Vatican  codex),  and 
Aquila,  insert  the  negative  particle  S^,  cd,  before  ."!i*3%  yopkutzn, 

(e.  q.  trr^  UTCZpexyciGU-co,)  and  this  reading  appears  to  have 
been  adopted  by  Origen  and  Clement  of  Alexandria.  Stuart  pre- 
fers this  reading,  and  translates  the  verse,  "Let  (not)  thj^  fountains 
issue  forth  abroad,  thy  water-brooks  in  the  street,"  i.  e.,  guard  well 
thy  house  against  the  approach  of  seductive  persons.  But  the 
negative  is  wanting,  not  only  in  the  Alexandrine  codex  of  the  Sept- 
and  in  the  Arabic  version,  but  also  in  many  MSS.  which  Panons, 
the  coutinuator  of  the  critical  edition  of  the  Greek  Version  com- 
menced by  Holmes,  consulted,  and  also  in  those  MSS.  from  which 
the  Complutensian  editors  prepared  their  Greek  translatiojj. 

17.  Where  the  marriage  covenant  is  sacredly  and  inviolabl}'  re- 
garded, the  faithful  husband  has  the  gratifying  assurance  that  the 

17.  "Let  them  lefor  thee  alone,  cn.d  not  for  strangers  with  thee,"  Stuart,  Bootlir. 


II.  v.]       THE  PROVERBS  OF  SOLOMON.  57 

18.  Thy  foniitain  shall  be  blessed, 

And  thou  shalt  rejoice  in  the  wife  of  thy  youth. 

19.  A  lovely  hind — a  graceful  ibex, — 

Her  breasts  shall  satisfy  thee  at  all  times  ;    ■ 
And  thou  shalt  be  always  ravished  with  her  love. 

20.  Why,  then,  my  son,  wilt  thou  be  ravished  with 
a  strange  woman  ; 

And  embrace  the  bosom  of  a  stranger  ? 

21.  For  the  ways  of  a  man  are  before  the  eyes  of 
Jehovah, 

And  he  pondereth  all  his  steps. 

22.  His  own  iniquities  shall  take  captive  the  wicked 
{man) ; 

And  by  the  corals  of  his  own  sins  he  shall  be  bound. 

numerous  offspring  composing  his  household  is  really  and  entirely 
his  own,  and  no  part  of  it  another's. 

18,  In  this  verse  the  honor  and  respect  in  which  the  rirtuous 
and  lawful  wife  of  a  faithful  husband  is  held  among  all  persons, 
and  the  enjoyment  and  satisfaction  experienced  in  consequence  of 
it,  are  depicted.  Some  interpret  the  ble^sin^  here  spoken  of  as  con- 
sisting in  a  numerous  offspring.  But  this  would  be  a  mere  repetition 
of  what  is  said  in  v.  16. 

19.  The  Hind  is  the  female  deer,  and  the  animal  called  the  roe 
(nSj,^\  yaala,)  in  our  Standard  Version,  is  the  wild,  or  mountain 
she  f^oat — the  ibex,  according  to  Gesenius  and  the  best  Commentators. 
The  animals  here  mentioned  are  very  elegant  in  form  and  gentle  in 
their  disposition  and  habits:  hence  they  are  highly  esteemed  and 
much  caressed  by  their  owners.  The  hind  is  celebrated  for  affection 
to  her  uiate;  hence  in  the  East,  according  to  Roberts,  a  man,  in 
speaking  of  his  wife,  often  calls  her  by  the  name  of  that  animal. 
(See  Cant.  2:  9.)  The  Arabs  also  have  a  common  expression. 
"More  beautiful  than  the  ibex."  Shall  satisfy — shall  satiate,  every 
conjugal  desire.  The  verb  nJty,  shaga,  translated  ravished  here  and 
in  V.  20.  properly  signifies  to  err,  to  wander;  then  to  wander  in  mind 
from  wine;  hence  to  reel,  to  stagger,  to  be  intoxicated.  Here  used  figu- 
ratively of  one  led  away,  or  ravished  with  love. 

21-23.  Solomon  in  these  verses  warns  his  reader  against  illicit 
intercourse — 1.  on  the  ground  that  even  the  most  secret  sins  com- 


58  TH2   PROVERBS   OP   SOLOlIO]*^.  [ciI.  Vt. 

23.  He  shall  die  from  neglect  of  instrnctioii ; 
And   through  the  greatness  of  his  folly,   he  shall 
stagger  {into  the  grave). 

iiiitteJ  by  man  are  known  to  God,  who  "will  sooner  or  later  pnnisli 
the  guilt}' — 2.  from  the  fact  that  he  may  not  hope  to  escape  even  the 
natural  consequences  «f  his  iniquities  in  this  world,  like  the  wild 
beast  caught  in  the  toils  of  the  hunter.  (Comp.  ch.  7:  22,  23.)  He 
^vill  inevitably  become  the  captive  slave  of  his  own  vile  passions 
and  habits,  and  lose  all  power  of  self-control — 3.  on  the  ground, 
that  at  last  a  miserable  death  will  overtake  him,  and,  like  a  drunk- 
ard, he  will  stagger  and  tumble  into  a  premature  and  dishonored 
grave. 


GHAPTEK  YI.  1-5. 


\_Admonltion  not  rashly  and  unadvisedly  to  incur  pecuyxiary  liahiUty 
for  other  p>crsons.'\ 

1.  My  son,  if  thou  hast  become  surety  for  another — 
(//)  thou  hast  stricken  hands  with  a  stranger — 

1.  The  design  of  the  sacred  writer  in  this  and  the  following 
verses,  is  to  administer  salutary  caution  against  suretyship  entered 
into  rashly,  inconsiderately,  without  regard  to  circumstances,  and 
to  an  extent  beyond  what  the  individual  can  afford  to  risk.  It  is 
not  against  suretyship  for  a  fKiend  at  all  times  and  under  all  cir- 
cumstances that  Solomon  here  protests,  for  that  would  not  only  ba 
unkind,  but  inconsi^stent  witli  the  spirit  of  the  Mosaic  law,  (Lev. 
19:  18,)  and  with  the  advice  which  he  himself  has  given  in  other 
passages  of  this  book.  (ch.  14:  21.  17:  17.  18:  24.  27:  10  )  The 
term  ]}\  rca,  is  quite  indefinite,  and  is  translated  in  our  Standard 
Version //v'f?!^,  neighbor,  fiilow,  cowpan'on,  and  another.  The  corres- 
ponding term  stmngrr  in  tlie  parallel  clause,  would  seem  to  indicate 

23.  "  Shall  he  reel"  Stuart — "he  shall  go  astray,"  Ilolden — "  But — ii<cnt  astray," 
Boothr. — "ivkerein  he  goeth  astray,"  French. 

1.  "  Thou  art  pl-dgcd,"  Stuart.^"  thy  friend,"  Sept,  VuliJ..  Ecothr.,  Stu..rt— 
•'  thy  neighbor,"  IlolJen. 


en.  YI.]  THE    TROVERIiS    OV   SOLOMON.  59 

2.  (If)  thou  art  ensnared  by  the  worJs  of  thy 
mouth, — 

(If)  tliou  iirt  cauglit  "by  the  words  of  thy  mouth, — - 

8.  Dj  this,  then,  my  son,  and  free  tiiyself ;   . 

For  thou  hast  fallen  into  the  hands  of  tliy  netglibor. 

Go,  prostratj  thyself,  and  be  Urgent  with  thy  neigh- 
bor. 

that  the  porson  here  intended  is  not  a  partior.Lir  friend,  to  whom 
Ave  may  be  under  special  obligations,  or  who  for  any  cause  may 
have  special  claims  upon  us,  but  one  who  on  the  contrary  does  not 
sustain  any  such  relation  1o  us,  as  renders  it  a  duty  as  well  as  an 
act  of  kindness  to  assist  him  in  the  way  here  alluded  to,  as  far  as 
prudence  will  allow.  Comp.  ch.  11:  15.  The  conjunction  U^,  i;)2^ 
if,  tlie  sign  of  couditionality,  which  is  expressed  in  the  first  clause 
of  this  verse,  is  to  be  mentally  carried  forward  to  the  second  clause, 
and  also  to  the  two  clauses  of  the  following  verse.  To  sl,rike  hands, 
i.  e.,  to  bring  them  together  with  force,  in  reference  to  a  contract  or 
covenant  entered  into  between  two  parties,  was  an  outward  sym- 
bolical gesture  among  the  Hebrews,  confirmatory  of  such  agreement, 
equivaleat  to  the  signing  and  sealing  of  an  instrument— the  cus- 
tomary mode  of  plighting  faith;  just  asjohiing  or  shaking  ha7i'/s  is 
not  an  uncommon  gesture  in  the  ratification  of  unwritten,  verbal 
contracts  among  Western  nations  at  the  present  day.  Nestor  com- 
plained that  the  Trojans  had  violated  the  engagement  which  they 
had  sanctioned  by  libations  of  wine,  and  giving  Ikcir  right  hands. 
The  sense  then  is,  'If  by  giving  thy  hand  to  a  creditor  in  presence 
of  the  debtor,  thou  hast  become  responsible  for  the  payment  of  an- 
other's debt.' 

2.  'If  thou  hast  committed  tliyself  by  a  rash  promise  made  for 
the  benefit  of  another  in  haste  and  without  due  consideration.' 
Many  commentators  think  that  in  this  verse  the  consequence  of  the 
act  mentioned  in  the  preceding  verse,  or  the  apodosis  of  the  sentence, 
is  contained;  and  so  the  authors  of  our  Standard  Version  appear  to 
liave  regarded  it.  But  I  prefer,  with  Rosenmueller,  French,  Noyes, 
Stuart,  and  others,  to  regard  the  verse  as  belonging  to  the  protasis. 

3.  Herefollows  the  apodosis  of  the  sentence,  in  which  the  surety 
is  advised  what  to  do.  The  Sept.  and  Vulg.  read  the  first  clause, 
"  My  son,  do  what  I  command  thee,  and  deliver  thyself."  There  is 
no  doubt  that  neighbor  in  the  second  clause  refers  to  the  same  person 
as  it  does  in  the  third.     But  whether  the  debtor  or  the  creditor  is 


60  THE   PROVERBS   OF    SOLOMON.  [cil.  VI. 

4.  Give  not  sleep  to  thy  eyes, 
Kor  slumber  to  thy  eyelids. 

5.  Free  thysc3lf  as  a  gazelle  from  the  hand  {of the  hunter); 

And  as  a  bird  from  the  hand  of  the  fowler. 

» 

intended  by  it)  is  a  matter  of  dispute.  The  meaning  may  be,  that 
the  surety  has  placed  himself  at  the  mercy  of  the  debtor,  for  "whom 
he  has  become  resjDonsible,  and  who  by  neglect,  misfortune  or  fraud) 
may  subject  him  to  the  necessity  of  paying  the  debt.  He  is  there- 
fore advised  to  i^o  to  the  debtor,  to  prostrate  himsQlf  to  the  earth  in 
token  of  profound  respect,  and  in  the  way  of  supplication,  after  the 
oriental  manner,  and  urge  him  to  pay  the  debt  as  soon  as  possible, 
and  thus  release  him  from  the  liability  which  he  had  incurred.  So 
it  was  understood  by  the  authors  of  the  Septuagint  Version,  who 
have  translated  the  2d  and  3d  clauses  thus:  "for  on  thy  friend's 
account  thou  art  come  into  the  power  of  evil  men;  faint  not,  but  stir 
up  even  thy  friend  for  whom  thou  art  become  surety."  Or  the  mean- 
ing may  be  that  the  surety  has  placed  himself  in  the  power  and  at 
the  mercy  of  the  creditor,  (i.  c,  has  given  him  a  right  to  enforce 
payment  of  the  debt  ensured,')  and  he  is  advised  to  go  to  him  to 
whom  the  pledge  has  been  given,  and  obtain,  if  possible,  a  release 
from  the  liability,  which  he  had  unadvisedly  incurred.  The  former 
construction  seercs  more  probably  the  right  one.  Go — to  your  debt- 
or.    (^^jH,  Niph.  reflexive  of  Si*3.    ^"[S,  Kal  impera.  of  ^jV.) 

5.  In  this  and  the  preceding  verse,  the  surety  is  advised  to  lose 
no  time  by  delay,  but  hasten  to  free  himself  from  his  liability;  and 
in  this  respect  to  resemble  the  fleetness  of  the  gazelle  when  pursued 
by  the  hunter,  and  the  swift  flight  of  the  bird  escaping  from  the 
l>owcr  of  the  fowler.  The  gazelle  is  the  most  graceful  and  beauti- 
ful of  all  the  rarieties  of  the  antelope.  It  inhabits  Egypt,  the  Bar- 
bary  States,  Asia  Minor  and  Syria:  and  its  remarkable  fleetness  is 
proverbial  in  the  countries  where  it  is  found.  The  first  member  of 
the  verse  is  elliptical;  the  ellipsis  is  supplied  in  the  version,  as  in 
tlie  Standard  version,  according  to  the  obvious  sense.  (So  Junius 
and  Piscator.)  lustemd  of  ']'''0,  'miyija(I,frovi  tke  hand,  in  the  first 
clause,  the  Sept.  Syr.  and  Chald.  appear  to  have  read  D'SdH^,  ma- 
ckahalayim,  from  the  tolls:  and  for  the  same  word  in  the  second  clause, 
tlSp,  rnippach,  from  the  net,  or  s?irt7';:,  and  so  several  Hebrew  MSS. 
have  it.     Corap.  Sirae.  27:  22.  Psal.  124:  7. 

5   "  As  a  roe  from  the  toils,"  Holdeii,  Boothr. — "from  the  sna7e,"  French.^"  a 
bird  from  the  snare  of  the  fowler,"  Boothr.,  French. 


Ott.  VI.]  THE   PROVERBS   Off   SOLOMON.  61 


CHAPTER  YI.  G-11. 

^Exhortation  to  imitate  the  persevering  and  provident  hxdu&try  of  the 

ant.-] 

C.  Go  to  the  aiit,  tliou  slngganl ; 
Consider  her  ways,  and  be  wise. 
T.  She  has  no  leader,  overseer,  or  ruler ; 

6s  In  the  preceding  Persia*  the  Safc^ed  writer  advises  haste  with 
\-»artieular  reference  to  one  who  has  become  surety  for  another.  But 
mow  from  a  special  precept  he  passes  to  a  general,  in  which  he  dis- 
"stiades  from  sloth  generally,  and  urges  diligence  and  activity  in  all 
our  pursuits  and  engagements,  from  the  example  of  the  industrious 
ant,  whose  persevering  and  provident  habits  are  held  up  for  imita- 
tion. "It  is  a  shame,"  says  the  heathen  moralist  Seneca,  "not  to 
learn  morals  from  the  small  animals."  The  ant  has  been  famous 
from  remote  antiquity  for  industry,  ingenuity,  and  economy;  and 
tor  an  instructive  comprehetision  of  the  advantage  to  be  derived 
from  division  and  combination  of  labor.  Frequent  allusions  have 
been  made  by  poets  and  moralists  of  all  ages  to  this  animal,  as  an 
^xawple  of  the  qualities  and  habits  to  which  we  have  alluded, 
Horace  thus  speaks  of  them.     (Satyi'S  I.  1.  33.  seqq.) 

Parvula  (nam  exemplo  est)  magni  formica  laboris 
Ore  trahit  quodconque  potest,  atque  addit  acervo, 
Quern  struxit,  baud  ignara  ac  non  incauta  futuri. 
'*■"'  Thus  the  little  ant  (for  she  may  serve  for  an  example,)  of  great 
industry,  carries  wilh  her  mouth  whatever  she  is  able,  and  adds  to 
^ler  heap,  which  she  piles  up,  by  no  means  ignorant  of,  and  not 
ill. provident  for  tlie  future*" 
Virgil,  Aen.  4.  402,  seqq. 

Ac  veluti  ingentim  formicas  farris  acervura 
Cum  populant,  liyemis  memou^s.  tectoque  reponant, 
It  nigrum  campis  agmen  prwdamque  per  herbas 
Couvectant  calJe  angusto;  parts  graudia  trudunt 
Obnixas  frumenti  humeris;  pars  agmina  cogunt, 
Castigantque  movas;  opere  omnis  semita  fervet. 
"As  when  a  swarm  of  ants,  mindful  of  approaching  winter, 
plunder  a  large  granaiy  of  corn,  and  hoard  it  up  in  their  cells  "  etc. 

7.  The  ant  has  no  Iradc-r  to  guide  her  in  her  work,  nor  is  she 
compelled  to  labor  by  a  superior:  but  she  engages  in  her  daily  toil 
6 


62  THE   rROTERUS    OF   S0L03I0N.  [cll.  Vf. 

8.   Yet  slie  prepaivtli  in  siimnur  her  fool, 
And  gatherethher  provision  in  harvest. 


from  tbe  instinctive  love  of  employment;  hence  ber  diligence  is  the 
more  remarkable.  "It  is  worth  mentioning  that  Aristotle,  having 
spoken  of  cranes,  bees,  and  ants,  as  living  in  a  political  state,  says 
that  the  t'wo  former  lived  under  a  ruler,  the  latter  not."  (Noyes.) 
In  mentioning  this  eircum-stance,  Solomon  m^y  have  been  influenced 
by  tbe  habits  of  the  people  among  -n-hoin  he  dwel"t.  Rev.  Mr. 
Thompson  remarks  on  this  passage  as  follows:  "Laziness  seems  to 
have  been  a  very  prevalent  vice  in  this  country  (Palestine)  from 
days  of  old,  giving  rise  to  a  multitude  of  popular  proverbs.  When 
I  began  to  employ  workmen  in  this  coiititry,  nothing  anno3-ed  me 
more  than  the  necessity  to  hire  also  an  ovcnccr,  or  to  fulfil  this  office 
myself.  But  I  soon  found  that  this  w.is  universal*  and  strictly 
necessary.  Without  an  overseer  very  little  work  would  be  donf', 
and  nothing  as  it  should  be.  Tlie  workmen,  every  way  unlike  the 
ant,  will  not  work  at  all  iinless  kept  to  it  and  directed  in  it  \>y  an 
overseer,  who  is  himself  a  perfect  hpeeimen  of  laziness,  lie  does 
absolutely  nothing  but  smoke  his  pipe,  order  this,  scold  t1i;\t.one, 
and  discuss  the  how  and  tlie  why  with  the  njcn  themselves,  or  with 
idle  passers  by,  who  are  strjuigt^ly  prone  to  enter  eafneg;!}-  in'o 
every  body's  business  but  their  own.  Thus  overseeing  ofLen  costs 
njore  than  the  work  overseen." 

8.  C-omp.  eh.  .30:  25.  .10:  5.  Tlie  illustration  uf  the  sacred  wriler 
is  here  drav.-n  from  the  popular  belief  in  respect  to  the  Iiti'jits  of  the 
ant.  It  has  been  ascertained  by  na  ui'a'ists  tliat  .-it  lenst  in  cold  cli- 
mates, (for  their  ob-ervati'ins  Irwe  liiiiierto  not  ex-endvd  beyond 
I\orthern  climates,)  do  no;  hoard  up  for  the  supp  y  of  lljeir  wants 
during  the  winter  reason,  but  consume  together  in  tlje  evenii;g  wijat 
has  bee<i  collected  during  tlie  <\-,\y.  and  for  the  obvious  rea-on,  \\\:\x, 
they  do  not  require  food  during  that  season,  because  it  is  passed  l>y 
them  in  a  torpid  st;ite.  This  f.-ict,  however  if  it  be  uni verbally 
true  furnishes  no  argument  %^ainst  the  iu'spin.tion  of  tlie  sacred 
writer;  for  revelation  was  not  designed  to  teach  narural  science, 
history,  or  philosoithy,  but  simpi}'  religious  and  moral  truth.  It 
was  no  i-art  of  the  Holy  S,.  irit's  work  to  con-ect  poj.ular  errors  in 
respect  to  matters  which  lie  beycivJ  the  scope  of  his  parlicul.ir  de- 
sign. In  the  illustration  of  divine  trntf),  therefore,  ibe  sacred  wri- 
ters do  not  hesitate  to  emphiy  the  popular  ideas  and  language  of  the 
t'wncs  in  rcfei--  nee  to  n.ifuial  [iliei:!)::!  iia,  wl^'Hi-jr  tliese  itleas  were 


CII.  VI.]  THE    PllOYKRliS    OF    SOLOMON.  63 

0.  How  long.  O  sliiggarl,  wilt  thon  repose? 

WIk'II  wilt  thou  rise  troiu  thy  sleep? 

li).  '* A  little  slc-^p" — '•  a  little  sIuimIkt' —  . 

^' A  little  lolling  of  the  han-ls  to  rest." 

11.  So  slinil  thy  poverty  come  upon  tliee  like  a  robber, 

An  1  th}^  want,  as  an  armeJ  man. 

accordant  or  not  with  strict  plulo-opliical  or  scicnlific  trulli.  lu  the 
Septuagint  version  there  is  found  the  following  addition  to  this  verse, 
in  which  an  illustration  is  drawn  from  the  habits  of  the  bee, — "Or, 
go  to  the  bee,  and  learn  how  diligent  she  is,  and  how  earnestly  she 
is  engaged  in  her  worlc;  whose  labors  kings  and  private  men  use 
for  health;  and  she  is  desired  and  respected  by  all;  although  weak 
in  body  she  is  adv^anced  by  honoring  wisdom." 

10.  This  verse  contains  the  reply  wliich  the  sluggard  by  his 
conduct  virtually,  if  not  in  words,  actually  makes  to  the  inquiry 
put  to  Lim  in  the  preceding  verse — his  earnest  expostulation  when 
called  upon  to  leave  his  bed  and  engage  in  the  active  duties  and 
appropriate  pursuits  of  life.  He  insists  on  more  self  indulgence, 
let  the  consequences  be  what  they  may.  He  cannot  bear  to  be 
roused  from  his  indolent  repose,  and  to  shake  off  dull  sloth,  which 
rests  like  an  incubus  upon  him.  How  often  alas!  do  we  witness 
similar  inactivity,  stupidity,  and  recklessness  among  men  in  regard 
to  their  spiritual  interests  and  dutiesl 

11.  Man  was  created  for  activity;  all  his  powers  and  ^iculties 
were  given  him  to  be  diligently  employed  for  some  good  end.  And 
when  this  law  of  his  nature  is  violated,  then  we  may  ordinarily 
expect  that  a  just  retribution  in  some  form  will  follow.  The  usual 
punishment  of  sloth  and  indolence  is  poverty.  Those  who  do  not 
i^ow,  must  not  expect  to  reap.  1  he  Hebrew  Piel  participle  '^^;\I\'P 
viehallck,  denotes  not  simply  one  who  walks,  a  trave'ler,  but  ^robbcr- 
travclkr,  a  hiiihway-vian,  as  is  evident  from  the  parallelism.  So 
Marginal  reading,  Sept.  "  oji  evil  traveller."  It  is  here  intimated 
that  destitution  ^hall  come  upon  the  idle  and  lazy  man  suddenly, 
unexpectedly  and  irresistably,  as  the  robber  attacking  his  victim. 
Arvied  man,  is  literally  a  man  of  the  sJiieU,'  i.  e  ,  one  who  is  armed 
with  a  shield,  and  hence  a  soldier  or  invading  enemy.  The  Septu- 
agint  adds  tlie  following  antithetical  clause,—"  But  if  thou  be  dili- 
gent, thy  harvest  sliall  arrive  as  a  fountain,  and  poverty  shall  flee 
away  as  a  bad  courser."  _^_______— 

J I    "  Like  a  traveller,"  Holden,  Lioothr.,  Stu.:rt— "  invader,"  French. 


64[  THB   PROVERBS   OP   SOLOMON.  [CH.  VI. 

CHAPTER  YI.  12-15. 

\_The  designmg  and  crafty  behavior  of  the  wicJccd  man  described.^ 

12.  An  ungodly  man — a  man  of  wickedness — 
Walketh  with  a  perverse  mouth. 

13.  He  winketh  with  his  eyes, 
He  talketh  with  his  feet, 

He  maketh  signs  with  his  fingers. 

12.  In  this  and  the  three  following  verses  the  base  and  perfidi- 
ous man  is  described,  and  his  lot  and  end.  An  ungodly  man — lite- 
rally, a  man  of  Belial,  i.  e.,  a  wicked,  base,  abandoned  wretch. 
(Comp.  Deut.  15:  9.  2  Sam.  22:  5.  Ps.  15:  4.  Prov.  16:  27.  19:  28. 
Nah.  1:11,  15.)  Walketh  with,  (fee,  i.  e.,  sp«aks  constantly  perverse 
things.  The  term  walk  is  here  used  in  a  moral  sense  for  conducts, 
behaves,  as  in  numerous  instances. 

13.  Solomon  here  represents  the  person  he  describes  as  intimat- 
ing to  his  associates,  by  significant  signs  with  his  eyes,  hands  and 
feet,  the  base  and  mischievous  designs  which  he  is  plotting,  but 
wishes  to  conceal  from  those  who  may  be  present.  "  The  Orientals 
are  wonderfully  proficient  in  making  communications  to  each  other 
by  means  of  signs  and  gestures  with  the  eyes,  the  hands  and  the 
feet.  The  number  of  signs  of  this  sort  which  have  a  wide  and 
most  extensively  understood  signification,  and  which  are  in  fact  in 
current  use  among  the  people,  is  very  large."  (Kitto.)  The  people 
of  the  East  are  not  accustomed  to  wear  either  shoes  or  sandels  in 
their  houses,  so  that  their  feet  and  toes  are  exposed.  "When 
guests,"  says  Roberts,  "  wish  to  speak  with  each  other,  so  as  not  to 
be  observed  by  the  host,  they  convey  their  meaning  by  the  feet  and 
toes.  Does  a  person  wish  to  leave  a  room  with  another,  he  lifts  i:p 
one  of  his  feet,  and  should  the  other  refuse  he  also  lifts  up  a  foot, 
and  then  suddenly  puts  it  down  on  the  ground.  When  merchants 
wish  to  bargain  in  presence  of  othei's  without  making  known  their 
terms,  they  sit  on  the  ground,  have  a  piece  of  cloth  thrown  over  the 
lap,  and  then  put  each  a  hand  under,  and  thus  speak  with  their 
fingers.  When  the  Brahmins  convey  religious  m3'steries  to  their 
disciples,  they  teach  with  their  fingers,  having  their  hands  con- 
cealed in  the  folds  of  their  robes."  Cin  the  text  the  yodh  (^)  of  plu- 
rality before  the  suffix  van  (i)  is  left  out  in  irr  and  iSj-»,  but  cor- 


CII.  VI.]      THE  TROVERBS  OF  SOLOMON.  65 

14.  iVrversoncss  is  in  liis  lieart ; 
He  devisetli  evil  continually  ; 

15.  Tliereforo  shall  his  calamity  come  su;ldenly, 

In  a  moment  shall  he  be  destroyed  without  remedy. 

rected  in  the  marginal  Keri.     This  peculiarity  is  of  frequent  occur- 
rence in  this  boi)k.     H^D,  Hiph.  part,  of  n"^v) 

14.  (The  pointing  of  D'no  belongs  to  the  Keri  DTTO.     The 

•  t;  •  ■  T  :  • 

text  should  be  pointed  D'J^O-) 

15.  Sudden  destruction  i.s  here  predicted  as  the  reward  of  the 
base  man'.s  malignity.  The  Septuagint  adds  the  following  to  this 
verse:  "  For  he  rejoices  in  all  things  which  God  hates,  and  is  ruined 
bj  reason  of  impurity  of  soul." 


CHAPTER  YI.  lG-19. 

l_Vartous  ofcnccs  enumerated  ivfikk  are  highly  displeasi/^g  to  God.'] 

1<K  Thes3  six  things  Jehovah  hateth, 
Yea,  SvV^en  are  an  abomination  to  him  : 
1 7.  Lofty  eyes,  a  false  tongue, 
And  hands  that  shed  innocent  blood: — 


16.  The  sacred  writer  here  subjoins  several  acts  of  wickedness, 
which  are  specially  displeasing  to  God,  not  that  every  species  of 
wickedness  is  not  displeasing  to  him,  but  that  these  acts  are  distin- 
guished among  the  number,  as  being  highly  pernicious  to  human 
society.  A  similar  form  of  expression  to  that  found  here,  occurs  in 
four  other  places  in  this  book,  (ch.  30:  15, 18,  21,  29,)  and  this  mode 
of  enunciation  appears  to  have  been  common  among  the  Hebrews, 
Rod  also  aniojig  the  Arabians  and  Persians.  (See  Job  5: 19.  Eccles. 
11:  2.  Amos  i:  3.)  (The  pointing  of  the  word  ni:3;?;n  belongs  to 
the  Keri  n:}>*fil,  the  singular  instead  of  the  plural.  But  the  plural 
is  perhaps  preferable  as  being  more  intensive.  In  that  case  the 
word  should  be  pointed  m'^i^ijl  ) 

17.  L.ijtij  cy  s  are  significant  of  pride  and  havghtlness.  Marg. 
reading,  haugfUy  ey>s.     Comp.  Ps.  18:  27.  101:  5.  Prov.  30;  13.     The 


6G  THE  PROVERBS^  OF  SOLOMON.      [CH.  VI. 

18.  A  heart  that  contriveth  wicked  devices, — 
Feet  that  are  swift  in  running  to  evil, — 

19.  A  lying  witness,  who  breathes  forth  falsehood, — 
And  {a  man)  that  soweth  discord  among  brethren. 

phrase  is  opposed  in  sense  to  the  meek-eyed.  Job  22:  29.  Pride, 
falsehood  and  murder,  are  the  three  offences  enumerated  in  this 
verse. 

19.  The  four  remaining  offences  are  a  continual  plotting  of  evil — < 
the  eager  pursuit  of  mischief — perjury,  and  the  sowing  of  discord 
amono-  fiiends.  Who  breathes  forth,  i.  e.,  who  utters  falsehood  with 
every  breath — one  who  has  a  fixed  habit  of  lying — who  makes  no 
effort  to  tell  the  truth,    (ri'p:,  Hiph.  fut.  of  VJ^.) 


CHAPTEK  YI.  20—35. 


{Attention  to  imrenial  instruction  enforced,  vs.  20-23.  Its  tendency/ 
to  guard  youth  againsVihe  seductive  arts  of  jprofiigate  women  point- 
ed out,  V.  24.  The  great  davga'  of  associating  with  peisons  of  thai 
dcscri2:)tion  indicated  and  illustrated,  vs.  25-35.] 

20.  Keep,  my  son,  the  commandment  of  tliy  father. 
And  reject  not  the  teaching  of  thy  motlier; 

21.  Bind  them  continually  to  thy  heart, 
Tie  them  around  thy  neck. 


20.  See  ch.  1:  8,  where  the  same  formula  is  found.  Instruction 
is  valuable,  let  it  come  from  whom  it  may.  But  from  parents  it  is 
authoritative — the  ordinance  of  heaven.  As  it  is  the  imperative- 
duty  of  parents  to  impart  the  best  instruction  to  their  children,  so 
it  is  the  imperative  duty  of  children  constantly  to  regard  that  iu-^ 
.struction.   {t'\2r\,  Kal.  fut.  of  tyOJ.) 

21.  Comp.  ch.  1:  9.  3:  3.  It  is  probable  that  from  a  literal  con- 
struction of  such  passages  of  Scripture  as  this,  tlie  practice  arose 
among  Eastern  nations  of  having  mottoes  or  proverbial  sayings  in- 
terwoven into  the  most  ornamental  and  conspicuous  parts  of  their 
drc3s,  in  the  same  manner  as  we  now  find  similar  mottoes  interwo- 


en.  YI.]  THE    PROVEilBS   6V   SOLoMON.  G7 

22.  When  tliou  gocst  out,  tlicy  sliall  guide  thee ; 
When  thou  liest  down,  they  siiall  watch  over  thee; 
And  when  thou  wakest,  they  shall  comniune  \vitli 

thee. 

23.  For  (his)  commandment  is  a  lamp,  and  {he?') 
teaching  a  light ; 

Yea,  the  reproofs  of  instruction  are  the  way  of  life. 

24.  They  shall  keep  thee  from  tlie  evil  woman  ; 
From  the  stranger  with  a  snjooth  tongue. 

25.  Desire  not  her  beauty  in  thy  heart, 
Kor  let  her  captivate  thee  with  her  eye-lids. 

von  into  the  insignia  of  the  various  orders  of  Knighthood   in   the 
different  courts  of  Europe. 

22.  The  plural  pronouns  Ihey  in  this  verse  refer  to  tlie  command- 
ments and  teaching  in  v.  20.  In  the  original  the  singular  number 
is  plainly  used  for  the  plural,  as  is  shown  by  the  connexion.  The 
wise  and  wholesome  instructions  of  parents  if,  instead  of  being  dis- 
regarded and  rejected,  are  ti-easured  up  in  the  memory,  and  held  in 
high  estimation,  will  be  a  constant  and  faithful  companion  and 
monitor,  guiding,  guarding,  and  advising  on  all  occasions. 

23.  In  reference  to  the  beautiful  metaphor  here  emplojed,  see 
Ps.  119:  105.  <'  As  in  the  darkness,  a  light  or  torch  shows  us  the 
way  we  should  go,  so  in  the  darkness  of  human  ignorance,  which 
surrounds  us  through  our  whole  life,  divine  revelation  teaches  us 
what  we  should  do,  and  what  w^e  should  avoid."  (LeClerc.)  lic- 
proofs  of  indmctivv,  i.  e.,  instructive  reproofs  and  admonitions. 
Some  render  the  phrase  the  rebukes  of  corrcdlon.  These  instructive 
admonitions  are  called  the  u-oy  oj  life,  because  they  point  out  the 
way  and  means  of  life.  They  tend  to  prolong  life,  as  well  as  to 
render  it  prosperous  and  happy. 

24.  In  the  preceding  verses,  Solomon  describes  the  fruit  of  in- 
struction and  moral  discipline  generally,  as  teaching  the  prudent 
goverance  of  tlie  whole  life:  now  be  descends  specifically  to  their 
utility,  as  affurdiirg  protection  from  the  evil  of  carnal  lust.  By  evil 
v:nvian  is  here  meant  a  woman  addicted  to  eyil,  doing  or  thinking 
nothing  but  evil;  just  as  "a  man  of  tongue."  "a  man  of  fraud,"  •■'  a 
man  of  blood,"  are  Hebrew  phrases  expressive  of  the  Iiighest  degree 
of  cvil-speaJcivg,  fraud ,  and  bloodihir&tincus.     Com}),  ch.  2:  IG. 

25.  The  Hebrew  women  were  in  the  habit,  (and  the  custom  still 


C8  THE   PROVERBS    OF    SOLOMON.  [CII.  YT. 

26.  For  by  a  harlot  {a  man  is  brought)  to  a  piece  of 
bread  ; 

AiiJ  the  aliilreress  laveth  SDarea  for  the  precious 
life. 

27.  Can  a  man  take  fire  into  his  bosom, 
And  liis  clotlies  not  be  bm-ned  I 

28.  Can  a  man  walk  on  burning  coals^ 
.  And  his  feet  not  be  scorched? 

29.  So  is  it  with  him,  who  goeth  in  to  his  neighbor's 
wife ; 

Whoever  toucheth  her,  shall  not  go  unpunished. 

prevails  among  the  women  of  the  East  generallj',)  of  coloring  their 
eye-lids,  or  rather  ihcxv  cye-lashes  and  eijc-brov-:^^  with  a  black  powder 
or  paint  made,  as  is  supposed,  of  a  pi'eparation  of  antimony  (sUbl- 
cnm).  By  this  the}^  were  rendered  more  dark  and  strikingly  de- 
fined, which  was  regarded  as  a  very  great  ornament.  Comp.  2  Kg. 
9:  30.  Jere.  4:  30.  Ezek.  23:  40.  Sept.  "  Let  not  the  desire  of  beauty 
overcome  thee,  neither  be  thou  cauglit  by  thy  eyes,  neither  be  cap- 
tivated with  her  eye-lids."     ('p\  makes  with  a  suff.  ""3'.) 

26.  Degradation,  disgrace,  and  poverty,  are  among  the  conse- 
quences which  result  from  frequenting  the  houses  of  lewd  women 
(see  ell.  5:  10.  29:  3j;  while  the  crime  of  adultery  among  the  He- 
brews was  punished  by  the  death  of  both  the  guilty  parties.  (See 
Lev.  20:  10.  Deut.  22:  22.  Comp.  Ezek.  IG:  4;).)  The  distich  is 
quite  elliptical.  In  the  first  member  both  the  subject  and  predicate 
verb  require  to  be  supplied. 

27.  The  writer  here  shows  the  impossi])iiity  of  the  adulterer's 
escaping  the  fearful  consequences  of  liis  crime.  In  the  phrase  "  to 
take  into  the  bosom,"  there  is  allusion  to  the  custDin  of  folding  to- 
gether the  loose  outer  garment  and  supporting  it  by  a  girdle  around 
the  waist,  so  that  vaiious  articles  could  be  carried  in  tlie  bosom, 
Comp.  Luke  6:  2S. 

28.  (nnjp.  ^'ipll.  fut.  2d  i-ers.  plur.  of  n^^}. 

29.  The  Hebrew  verb  npJ,  7ii'-qa,  in  Kiph.  conj.,  signifies  io  le 
cl.an  in  a  moral  sense,  io  te  iwiojcn',  free  Jrom  blame,  io  b^  fret  froni 
funishvieni ,  i.  e.,  to  go  unpunished.     It  is  rendered  in  the  Standard 

io.  "  Shell  not  be  innocent,"  St.  Vcr  ,  Geler.  Sliulicn<,  Stuai  t — "  shall  nut  be  [hehh 
guililess,"  I'.oothr.,  rrencli. 


CII.  VI.]  THE    PROVERBS    OF    S0L03I0X.  G9 

30.  (Meji)  do  not  despise  a  tliief. 
When  lie  steals  to  satisfy  his  appetite,  because  he  is 
hungiy ; 

Version  in  this  place  and  iu  oh.  28:  20,  in  connexion  with  the  neg- 
ative particle  xS,  io,  shall  not  bt  Innoant,  But  in  ch.  11:  21.  16:  5. 
17:  5  19:  5,  9.  it  is  rendered  shall  not  be  ^in punished.  (See  also  Jere. 
49:  12.)  We  have  observed  uniformity,  and  translated  tke  phrase 
ihvon^hont  shall  not  go  unpunished.  This  is  al.'o  the  more  fertile 
sense,  as  it  presupposes  conviction  and  condemnation.  A  man  can 
no  more  have  criminal  intercourse  with  another's  wife  and  escape 
punishment  either  in  this  world  or  the  next,  than  he  can  walk  on 
bixrning  coals  without  suffering  injury, 

30.  The  Hebrew  verb  M3,  signifies  to  despise,  to  spurn,  to contcinn, 
or  hold  in  contempt,  in  which  sense  it  occurs  in  seven  places  in  this 
book,  besides  the  present  passage,  (ch.  1:7.  11:  12.  13:  13.  14:  21. 
23:  9,  22.  30:  17.)  If  such  be  the  meaning  here,  then  the  sense  of 
the  passage,  taken  in  connexion  with  the  following  vei-se,  is  this: 
'Men  do  not  spurn  and  despise  a  man  for  taking  what  does  not  be- 
long to  him  merely  to  satisfy  the  cravings  of  appetite  when  himgry; 
but  on  the  contrary  look  upon  his  fault  with  the  feeling  of  pity. 
Nevertheless,  should  he  be  detected  in  the  act,  such  is  the  rigor  of 
the  law,  that  even  for  this  comparatively  venial  offence,  he  must 
suffer  the  punishment  which  that  law  imposes.'  This  appears  to 
have  been  the  sense  in  which  it  was  understood  by  the  translators 
of  our  Standard  Version,  and  so  Stuart  and  others.  But  some,  in- 
fluenced by  the  context,  render  the  verb  in  this  place,  to  disregard, 
to  overlook,  and  interpret  the  passage  as  meaning  that  'men  do  nob 
overlook  or  treat  with  indifference  as  guilty  of  no  crime  and  unde- 
serving of  punishment  a  thief  who  steals,  even  though  it  be  to 
satisfy  his  present  hunger;  and  when  caught  he  must  suffer  the 
penalty  of  the  law.'  Gosenius,  while  he  retains  the  meaning  to 
despise,  yet  interprets  the  word  in  this  instance  in  the  sense  of  "do 
not  overlook  his  crime,  and  let  him  go  unpunished,"— a  sense,  how- 
ever, which  the  word  no  where  else  bears.  French  endeavors  to 
obviate  the  difficulty  by  translating  the  verse  interrogatively:  "  Do 
liot  men  hold  in  contempt  the  thief,  though  he  steal  to  satisfy  his 
appetite,  because  he  is  hungry  ?"  But  for  this  rendering  there  is 
no  authority.  It  seems  to  be  preferable  to  adliere  to  the  customary 
meaning  of  the  word,  and  interpret  the  passage  as  above.  Sept. 
30,  "  {)o  nut  disregard^"  Holden^"  do  not  overlook"  Noycs. 


70  THB   PROVERBS    OF   SOLOMOX.  [cil.  VL 

ol.  But  ({/■)  cnn,2:lif,  he  most  repay  seven-fold  ; 
All  tiie  wealth  of  his  house  must  he  give  up. 
32.  lie  that  committeth  adultery  with  a  woman,  is 
void  of  understanding; 

lie  that  doeth  this,  destroyeth  his  own  life. 

*'  It  is  not  to  be  -wondered  at  if  one  should  l^e  taken  stealing,  for  lie 
steals  that  "whon  hungry  he  may  satisfy  his  soul;  but  if  he  should 
be  taken,"  &c. 

31.  If  the  thief  who  steals  merely  to  satisfy  the  demands  of  ap- 
petite is  liable,  ■v\hen  caught,  to  seyere  punishment,  how  much  more 
deserving  of  the  severest  punishment  is  he  who  is  guilty  of  the 
crime  of  adultery.  His  sin  claims  no  sympathy  whatever.  "His 
plea  is  not  the  cry  of  hunger,  but  of  lust;  not  of  want  but  of  wan- 
tonness; not  tlie  lack  of  bread,  but  of  understanding."  Theft  by 
the  Jewish  law,  was  punished  by  making  ample  restitution,  and  if 
the  offender  was  unable  to  make  such  restitution,  he  was  ordered  to 
be  sold  into  involuntary  servitude  until  the  demands  of  the  law 
were  satisfied.  The  term  seven-fold  is,  as  usual,  a  certain  and  defi- 
nite put  for  an  uncertain  and  indefinitely  large  sum,  and  is  em- 
ployed to  denote  a  full  and  complete  satisfaction  and  restitution. 
Comp.  Ex.  22:  1-4.  Lev.  25:  39.  Four  or  five  fold  was  the  extent  of 
the  divine  requin  meut.  Comp.  Luke  19:  8.  The  plea  of  necessity 
or  urgent  want,  it  would  seem  was  not  a  valid  one  in  justification 
of  theft  under  the  Mosaic  dispensation.  It  was  indeed  permitted 
to  pluck  ears  of  grain  in  the  fitdd  sufficient  to  appease  tlie  present 
hunger  of  the  individual;  but  the  use  of  the  reaping-hook  for  tlie 
purpose  of  carrying  off  a  portion  for  future  use  was  prohibited. 
(See  Deut.23:  25.  Comp.  Matt.  12:  1,  2.  Lu.  G:  1.)  A  careful  con- 
sideration of  the  law  as  contained  in  Deut.  24:  19-22.  14:  28,  29, 
15:  7.. Lev.  25:  35.  Deut.  15:  11.  will  show  that  it  was  scarcely  po.-^;- 
sible  under  tliat  dispen.=ation  to  be  reduced  to  such  a  state  of  indi- 
gence and  destitution,  a?  to  be  compelled  to  steal  in  order  to  support 
life.  Should  such  an  instance  occur,  it  might  be  presumed  to  be 
attributable  entirely  to  the  faidt  of  the  individual.  Moses,  there- 
fore, made  no  provision  for  siieh  a  case,  and  lience,  tliefts  committed 
under  sucIj  circumstances  of  palliation,  was  not  exempt  from  y.un- 
ishnient. 

ri2.  The  commission  of  tlie  crime  against  society-  here  spoken 

;W.  "  Dealruijs  himx^-lf,''  Nny«« — "■  he  who  would  dcstrut/  his  own  li/e—let  him  do 
this,"  rrcnch. 


CIt.  VI.]  THE   I»ROVEniJS  OV   gOLOilON.  71 

So.  Stripes  an  1  .dish on 'H'  sIkiII  he  receive. 

An  1  Ills  ro[)roach*'shall  not  be  Wipel  awa3\ 

Si.  For  jealousy  {inaketh)  a  man  lurious  ; 

Aii'l  he  will  not  spare  in  the  day  of  vengeiinco. 

35.  He  will  accept  of  no  ransom  ; 

He  will  not  be  content,  though  thou  ofter  ma'ny  gifts. 


of  is  <l  proof  that  the  guilty  man  is  destitute  of  unJt;rstandiiig;-»« 
void  of  reason:  for  no  man  in  the  possession  of  a  riglit  mind  would 
fco  3^ield  himself  w])  to  the  dominion  of  passion  as  to  commit  sncli 
.1  suicidal  act.  Adultery  was  a  crime  punishal  le  with  death  by 
the  Levitical  hiw.      (Lev.  20:  lU.) 

3.3.  Should  the  guilty  party  escape  with  his  life,  yet  the  least 
punishment  whicli  he  might  expect  would  be  corporeal  chastise- 
ment and  di.-ihonur. 

34*  The  first  clause  of  the  verse  is  literally,  "  For  jealous}-  is  the 
rnge  (or  fury)  of  a  man":  the  import  of  wliich  evidently  is  thafc 
jealousy  creates  in  the  breast  of  man  a  feeling  of  the  most  violent 
ajid  ladling  resentment.  This  is  the  case  among  the  people  of  the 
East,  with  whi»m  it  is  vi.My  common  and  powerful,  and  frequently 
carried  to  an  extent  of  which  we  have  no  esamj)le  aiuong  AVe.stern 
nations. 

35.  The  first  clause  of  tlie  verse  is  literally,  "he  will  imt  lift  u]) 
tlie  f.ice  to  any  ransom."  "  To  lift  up  the  face,"  is  a  pltra-^e  iii,'ura- 
tivclv  eni})l()V<'>l  to  d'  note  ac/nicsce/icc,  chhS'/i',  r/pffnral.  Tin*  in- 
jured man  will  nut  be  satisfied,  or  consi-ut  to  remit  the  penally  of 
the  law  on  the  atlulta-er,  tlu)Ui;h  mnny  valuable  gifis  be  i;tf.'red  him 
to  appease  his  anger.     {Ay ,  Kal  fiit.  of  xlV*  ) 


:]|.   "  Forjciiloiif!:/  is  the  furl;  :>f  a  Tufi'i,"  Froi;c!i,  Xoyos. 
;•,.").   "  !L'  wj'l  :i.>f  ptrj  i-fgdrd  -J  ii-i:/  rnisi/i/,"'  Frcn-Ii,  N'; 


Tttfi  t»ftDVtfelis  oi*  SOLoMoN.  [ctt.  Vlt. 


CHAPTER  yn. 

[A  further  exJwrtation  to  attend  to  in-jstriidlon  in  reiigioix  and  nroraU" 
ty^  vs.  J  -4.  7V;c  ai-t'S  of  the  ndidtcfe^s  described,  and  their  destruc- 
tive ejects  Upon  those  icho  hecome  ensnared  b.if  them  pointed  out^ 
vs.  5-27.] 

1.  Mj  son,  keep  my  wol-ds^- 

An  1  treasure  Up  nl}^  eomujaucliiients  Witliiu  thee. 

2.  Keep  mj  commandments,  and  live; 

And  let  my  teaching  be  as  the  pupil  of  thy  eye* 

3.  Bind  them  upon  thy  fingers  ; 
Inscribe  them  on  the  tablet  of  thy  heart. 

4.  Say  to  wisdom,  ''  ThoU  art  my  Sister'"*; 
And  call  un'lerstanding,  ''Kinswoman." 

2.  The  imperative  live,  is  here  equivalent  to  the  future,  t/ioii  shalt 
lire.  Tlie  pvpil  or  opple  of  the  lyr,  is  literally  the  little  r/ian  of  the  eyc^ 
a  form  of  expi'e5>ion  in  which  thcl^  U  illusion  to  the  rf  fleeted  im- 
age of  a  man  seen  in  the  pupil  of  the  visual  organ.  The  Greeks 
call  it  ;fOOiy,  and  XOfuimo,  dams'^J,  and  little  damsel;  the  Latins 
pvpa  and  piipn^t>,  words  of  the  same  import  as  the  Greek.  From 
Ihe  Latin  pvpclla  comes  our  English  word  p>/p'L  TJie  precept  sug- 
gests the  extreme  care  and  vigilance  requisite  for  the  preservation 
of  so  delicate  an  organ  aS  the  eye.  iSnch  should  be  the  care  with 
whicl  parental  instruction  should  be  preserved.  See  Deut  52:  10. 
Ps.  17:  8.  The  Sept.  introduces  this  verse  with  the  following  j)rc- 
tept  not  found  in  the  present  Hebrew  text — "My  son,  honor  tlie 
Lord,  arid  thou  shalt  be  strong  and  fear  none  but  him." 

.3.  See  ch.  3:  3.  G:  21.  'Bind  tliese  pl'eeepts  as  jou  would  a 
string  around  your  fingers,  that  as  often  as  you  observe  tliem,  you 
may  recollect  monitions  so  necessary  for  3'ou.'  Stuart  thinks  the 
nllusiioh  is  to  finger  rings  v.ith  lai-g-e  signets,  on  wliich  were  in- 
scribed some  weiglity  sentence  or  maxim.  The  language  is  to  L^ 
understood  figurative. 

4;  "  IVim  art  my  sister;''  i.e.,  LoVe  wisdom  as  you  wou'd  e.  sister, 
and  cultivate  AVith  her  habits  (>f  the  most  endearing  intimacy  and 
fiieiidsliip.  Comp.  Job  17:  IL  The  Sept.  renders  the  second 
member:  "and  gain  prudence  as  an  acquaintance  for  ihyself^" 


Cf[.  VII.]  TfiE   PROVERBS   O'F   SOLOMON.  73 

5.  That  they  may  keep  thee  from  the  strange  wo- 
man ; 

From  the  stranger  who  uttereth  smooth  words, 

6.  For  through  the  window  of  my  house— 
Through  the  lattice  I  looked  out ; 

7.  And  I  saw  among  tlie  simple  ones— 
I  observed  among  the  youth, 

A  young  man  void  of  understauding. 

S^  lie  was  passing  through  the  street  near  her  corner, 

Yea,  he  was  going  the  way  to  her  house. 

9.  At  twilight,  in  the  evening, 

At  midnight,  yea,  in  the  thick  darkness-. 

5.  See  cb.  2:  16. 

6.  By  Ike  lattice  is  me5.nt  a  latticed  window,  mnde  like  our  Ve- 
netian blintJs,  for  the  pur^wse  of  shutting  out  the  sun's  rajs  and 
the  rain,  and  admitting  the  cool  breezes.  (See  Judg.  5:  28.)  Sept. 
*'For  she  looks  from  a  window  out  of  her  house  into  the  streets,  at 
one  whom  she  may  see  of  the  senseless  ones,"  &,c. 

7.  (,S7)i^,  Kal.  fut.  1st  pers.  apoc.  of  nX"*  ) 

8.  Ilcr  corner,  i.  e.,  the  corner  of  the  street  where  the  adulteress 
mentioned  in  v.  10  was  in  the  habit  of  stationing  herself  for  the 
purpose  of  meeting  and  decoying  her  paramours.  (Comp.  v.  12-.) 
Tlie  expression,  however,  may  denote  the  house  of  the  harfot,  as  the 
parallel  line  would  suggest. 

9.  At  twill ght^^Wi.  in  the  breeze  of  the  day,  i.  e.,  at  the  time 
When  the  cool  wind  begins  to  blow — at  the  close  of  the  day.  (Comp. 
Gen.  3:8.)  In  the  evening — Heb.  in  the  evening  oj  the  day.  At  mid- 
night— lit.  in  the  pupil  (of  the  eye)  of  night.  As  the  pupil  is  in  the 
'centre  of  the  eye,  so  it  is  here  put  figuratively  for  the  middle  of  the 
?iight,  when  the  darkness  is  the  greatest.  "  The  sacred  writer  re- 
presents this  young  man  as  wandering  about  from  the  first  shades 
•of  evening  until  the  night  is  far  advanced,  in  the  hope  that  the 
darkness  would  screen  him  from  observation."  (French.)  "A  young 
inan  that  breaketh  wedlock,  saying  thus  in  his  heart,  'Whoseeth 
hie?  I  am  compassed  aboift  with  darkness,  the  walls  cover  me,  and 
^.lobody  seeth  me;  what  need  I  fear?  the  Most  High  will  not  remem- 
ber my  sins,' — such  a  man  only  feareth  the  eyes  of  men,  and  know- 

7.  '•  That  I  might  see,"  Stuart. 


^4  THE  PKOnrKBS  OF  S0LaM05.  [CH.  Til. 

10.  And  behold  !  a  woman  met  him, 

In  the  attire  of  a  harlot,  and  subtle  of  heart. 

11.  (IS'oisy  is  she,  and  refractory; 
Her  feet  abide  not  in  her  house. 

12.  Now  she  is  abroad,  then  in  the  wide*streets  ; 
And  near  to  every  corner  she  lieth  in  wait.) 

13.  She  caught  hold  of  him,  and  kissed  him ; 
And  with  an  impudent  face,  she  said  to  him  ; 

eth  not  that  the  eyes  of  the  Lord  are  ten  thaasand  times  brighter 
than  the  sun,  beholding  all  the  ways  of  men,  and  considering  the 
most  secret  parts."     Ecclus.  23:  18,  19. 

10.  A  woman.  The  Heb,  nmin  is  anarthrous:  but  it  is  probable 
that  the  woraan  referred  to  is  the  one  spoken  of  in  the  preceding 
verse.  Sept.  "Me  woman."  Attire  of  a  harlot.  It  seems  highly  pro- 
bable from  this  expression  thai;  harlots  were  distinguished  among 
the  Hebrews  by  some  peculiarity  of  dress,  though  the  Scriptuves 
furnish  no  information  as  to  what  it  consisted  in.  Among  the  Athe- 
nians, the  courtesans  wore  flowered  garments;  and  at  Rome  they 
■were  permitted  to  wear  the  sloln,  but  were  distinguished  by  a  pecu- 
liar head  dress,  called  viitra  or  viileUa.  Dr.  Richardson  mentions 
seeino-  the  wretched  women  of  that  class  in  a  largo  commercial  town 
in  Egypt  in  the  ballot's  attire,  sitting  at  the  doors  of  their  houses, 
and  calling  on  the  passengers  as  they  went  by,  in  the  same  manner 
as  we  read  of  here.  Subtle  of  heart,  ii  ViterAWj  gvarded  or  reserved 
of  heart,  i.  e.,  disguising  her  real  designs,  and  artfully  prepared  to 
make  suclT  false  and  deceptive  representations  to  the  young  man,  as 
might  induce  him  to  listen  to  her  solicitations,  and  at  the  same  time 
conceal  her  guilt  from  the  absent  husband  whom  she  wronged'. 
Vulg.  "  prepared  to  captive  hearts."  Sept.  "  having  the  appearance 
of  a  harlot,  that  causes  the  hearts  of  young  men  to  flutter." 

11.  This  verse  and  the  one  following,  are  parenthetical,  and  de- 
scriptive of  the  habitual  disposition  and  conduct  of  the  harlot, 
while  she  is  hunting  for  her  prey,  which  not  finding  in  one  place, 
she  seeks  for  in  another.     (n"'"3n,  Part.  pres.  form  of  n*3n.) 

1.3.  After  the  parenthetical  description  in  the  two  preceding 
verses,  the  narrative  is  liere  resumed.  With  an  impiident.  face,  lit. 
!.he.  strengthened  her  face,  i.  e.,  assuming  a  bold,  impudent  and  sljame- 
less  appearance.  (Sept.  riv£rr>£r  ;700  Jc(;-ct>,  Vulg.  prooaci  vultu.) 
Comp.  eh.  21:  29.  Deut.  28:  50. 


CH,  VII.]  THE   PROVEUBS   OP   SOLOMON,  75 

14.  *•  Peace  offerings  {were  due)  from  me  ; 
*'This  day  I  have  performed  my  vows. 

15.  "Therefore  came  I  forth  to  meet  thee  ; 

^-  Diligently  to  seek  thy  face ;  and  I  have  found  thee! 

16.  "I  have  spread  my  couch  with  coverlets  ; 

'^  With  emhroidered  tapestry  of  Egyptian  thread: 

14k  The  adulteress  or  liarlot  Is  here  described  as  enticing  youth 
under  the  garb  of  religion.  She  pretends  to  have  that  day  per- 
formed some  vow  -^iiich  she  had  made  (Lev.  27:  2)  by  presenting 
peace  or  thank-offerings  to  Jehovah  in  grateful  acknowledgment  of 
certain  benefits  received,  and  now  she  had  prepared  the  customary 
feast  on  the  sacrifice  for  the  entertainment  of  her  friends.  This 
class  of  offerings,  consisted  of  oxen,  sheep,  or  goats.  A  part  only 
of  the  animal  required  by  the  law,  was  retained  by  the  priests,  (Lev. 
7:  29-36);  the  remainder  was  returned  to  the  offerer,  with  which  a 
sacrificial  feast  was  prepared,  to  which  the  friends  of  tlie  offerer 
were  invited.  (Lev.  7:  13.  Deut.  12:  6.)  It  is  to  such  a  feast  that  the 
adulteress  is  here  described  as  urging  the  unwary  youth.  Were  due 
from  VIC — lit.  were  iipon  me  (Ps.  56:  12),  i.  e.,  they  were  upon  me  as 
a  duty  to  be  performed;  or,  the  obligation  lay  on  me  to  make  the 
offering. 

15.  The  adulteress  pretends  to  have  a  gr^at  regard  for  her  vi-e- 
tlm,  and  a  great  desire  to  see  him  and  extend  the  hospitalities  of 
her  table  to  him. 

16.  Solomon  here  alludes  to  a  kiad  of  coverlet?,  made  of  the 
richest  mate/ials — the  finest  thread  or  yarn,  either  of  cotton  or  flax, 
termed  Egyptian  thread,  because  probably,  the  best  article  of  the 
kind  was  manufactured  in  Egypt.  They  were  also  embroidered 
and  richly  ornaraeated  with  figures  and  devices.  Sueh  embroidered 
carpets  and  coverlets  are  in  use  at  the  present  time.  "  The  Arabs," 
&ays  D'Arvieux,  "have  coverlets  of  all  sorts;  some  are  very  beauti- 
ful, stitched  with  gold  and  silk,  with  flowers  of  gold  and  silver." 
*'  When  it  was  dark,"  says  Dr.  Chandler,  "  three  coverlets,  richly 
embroidered,  were  taken  from  a  press  in  the  room  which  we  occu- 
pied, and  delivered,  one  to  each  of  us;  the  carpet  or  sofa  and  a 
cushioa  serving  with  the  addition,  instead  of  a  bed." 


16.  "  With  embroidered  fine  linen  of.  Egypt,''  French— "  u>.7A  coverlets  qf  the  fine 
linen  of  Egypt,"  Boothr.— "«»»7A  tapestry  of  the  thread  of  Egypt,"  Noye«— "w»M  cjiu 
bruuiiries  oj  Egj/ptian  linen f"  HoJdeo. 


76  THl   PROVERBS    09  »OL03fON.  [CH.  Til. 

17.  "I  have  sprinkled  my  bed 
'"'With  myrrh,  aloes,  and  cinnamon; 

18.  "  Come,  let  ns  take  our  fill  of  love  till  the  moni^ 

"'  Let  us  enjoy  ourselves  with  caresses^ 

19.  "  For  the  man  is  not  at  home  ; 
"He  hath  gone  a  distant  journey. 

17.  Perfumes  were  an  article  of  luxury  in  great  repute  among 
the  people  of  the  East,  and  also  among  the  nwre  sensuous  and  lux- 
urious Greeks  and  Romans.  They  are  still  in  the  highest  request 
among  Eastern  nations.  The  spices  named  in  the  text  -were  costly 
and  favorite  ones,  imported  from  Africa  and  India.  (Corap.  Ps.  45: 
8.  Cant.  4:  14.)  Myrrh  (Heb.  mor,)  is  a  gum  exuded  by  a  tree  {BaU 
samodcndron  Myrrha)  or  shrub  found  in  Arabia  and  Eastern  Africa. 
It  is  highly  aromatic  and  medicinal  and  moderately  stimulating, 
and  was  celebrated  in  very  ancient  times  as  a  perfumer  and  fumi- 
gator,  as  well  as  for  its  uses  in  medicine.  Aloes  (Heb.  Ahalim)  pro- 
perly lign-aloes,  (Num.  24:  6,)  is  a  tree  still  known  in  India  by  the 
name  of  Aghil,  and  in  Europe  as  the  Eagle-tree  (Aquilaria  AgaLlo- 
ehum).  It  should  be  carefully  distinguished  from  that  species  of  the 
plant  from  the  juice  of  which  the  resonous  substance  or  drug  used 
in  medicine  is  formed;  for  that  is  bitter  and  nauseous  and  emits  no 
agreeable  odor.  The  wood  of  the  tree  in  question  is  highly  odorif- 
erous, and  was  used  to  impart  fragrance  to  linen  in  which  dead 
bodies  were  wrapped.  (John  19:  40.)  Cinnamon  is  the  well  known 
bark  of  the  Inurus  Jcinnamomum,  a  plant  found  in  India  and  China; 
but  the  best  kind  is  imported  from  Malabar  and  Ceylon.  Of  these 
a  liquid  exti^act  is  probably  here  intended;  for  the  Heb.  word  H-'j 
nuph,  properly  signifies  to  icave  up  and  down^  and  hence  specifically 
to sprlnklt, — an  act  which  is  performed  by  such  a  motion.  The  ren- 
dering ^«  ^cr/wmc  in  our  Standard  and  other  vei'sions,' is  according 
to  the  sense,  but  not  the  letter,  and  fails  to  convey  the  exact  shape 
'in  which  the  thought  is  presented  in  the  original.     So  Sept.'   " 

18.  The  verb  711'*,  rava,  properly  sig.  to  drink  to  the  full,  to  be  sated 
vith  drink ;  here  figuratively  to  be  sated  with  forbidden  pleasures.  So 
ch.  5:  19.  (njS,  from  ")S,  Kal  impera.  of  "^V.  HD^^^^J,  Hithp.  fui. 
of  dS;*,  with  n  paragogic.) 

19.  ty^xn,  haish,  the  man,  is  ambiguous,  and  may  denote  either 

17.  "  I  have  pofiancd  mt/  bed,"  Holdcn,  Boothr.,  P'rcnch,  Noyes. 
J9.  "  My  /lusband,"  Boothr.,  Freuch— *'^Ac  fna$icr^" — Holden-m-"  t/ie  good-tnan,''' 
Noyes. 


en.  VII.]  THE   PROVERBS   OF   SOLOMON.  77 

20.  ''  lie  hath  taken  a  ]^urse  of  money  witli  him  ; 
"  At  the  time  of  the  full  moon  he  will  return  home.'"" 

tlie  Husband  of  the  woman,  or  the  Muster^  or  Keeper  of  the  house. 
Some  critics  think  that  the  woman  spoken  of  was  a  slave,  and  that 
the  man  here  alluded  to  was  her  Master,  on  the  ground  of  the  im- 
probability that  a  harlot,  who  is  described  as  lying  in  wait  at  every 
corner,  should  have  a  husband.  Th-e  translators  of  the  Septuagint, 
however,  understood  the  word  as  referring  to  her  husband;  for  they 
have  rendered  it  viy  husband^  as  though  they  read  ""l^'i^',  ishi.  So  the 
authors  of  our  Standard  Version;  for  among  the  earlier  English 
■writers  the  term  goo  Ivian  was  a  common  appellation  for  the  head  of 
a  family,  or  liusband.  If  this  be  the  meaning,  as  it  most  probably 
is,  the  Hel)rew  article  is  to  be  understood  in  an  emphatic  sense.  At 
home. — 1il"'!3/',  bcbetho^  lit.  in  his  house,  which  was  the  Hebrew  mode 
of  expressing  at  home, 

20.  The  purse  of  money  which  the  husband  or  master  is  here  said 
to  have  taken  with  him,  is  introduced  in  order  to  show  that,  antici- 
pating a  long  and  expensive  journey,  he  had  made  ample  provision 
for  it,  and  that  consequently  his  return  need  not  be  expected  before 
the  time  appointed.  A  sudden,  surprise,  therefore,  was  not  to  be 
apprehended.  With  him — lit.  in  his  hand.  "  From  ch.  1:  14,  and 
Isa.  46:  6,  it  may  be  collected  that  the  ancient  Hebrews  had  bags  or 
purses  for  the  reception  of  money,  which  might,  therefore,  be  car- 
ried in  the  hand,  or  tied  to  some  part  of  the  dress.  Nevertheless, 
it  is  correctly  rendered  by  our  English  translators  "with  him;"  for 
it  is  probable,  that  the  ancients  did  not  usually  carry  their  purses  in 
their  hands,  but  in  their  girdles,  or  rather  they  were  a  part  of  the 
girdle  itself.  TB,  bcyad,  means  icith,  aimd,  Gen.  44:  16,  17.  Ex.  21: 
16,  though  the  two  latter  texts  are  mistranslated  in  E.  V.  "in  his 
hand";  so  likewise,  1  Sam.  9:  8,  it  should  have  been  u-ilh,  apud." 
(Holden.)  At  the  lime  of  the  full  moon.  The  Heb.  word  Nvjr,  ^<cse,  is 
found  only  in  this  place  and  Ps.  18:  4,  where  it  is  written  np^^ 
Some  understand  by  it  the  ncv:  moon.  (So  Aben-Ezra  and  Piscator.) 
Others  take  it  for  scenopegia,  the  feast  of  Tabernacles  or  Booths.  (So 
Chald.)  The  best  expositors,  however,  agree  in  rendering  it  full 
moon.    So  Aquila  and  Vulg.     "  After  many  days,"  Sept.  and  Syr. 


20.  "At  the  Tifiv^oon,"  Boothr.— •«fl/  the  time  appointed;'  .Holden-" a/  the 
fluted  day,''  French. 

7* 


Y^  THE   PROVERBS   OF   SOL05I03?.  [CJI.  VII. 

21.  By  lier  many  persuasive  words  she  enticed  him  ; 
By  tlie  smoothness  of  her  lips  she  seduced  him. 

22.  He  goetli  after  her  straightway, 
As  an  ox  goeth  to  the  shiiighter, 

Or,  as  one  in  fetters  {g&eth)  to  the  punishment  of  tlto 

fODl. 

23.  Until  an  aiTOw  pierceth  his  liver ; 
Even  as  a  bird  liasteneth  into  the  snare,  ^ 
And  knoweth  not  that  it  {is  set)  for  its  life. 

21.  npS,  leqack,  commonly  sig.  doctrine^  teaching,  instruction;  but 
here  it  diQnoiQB  persuasion,  persuasive  and  captivating  language.  She 
enticed  him — lit.  she  made  him  turn  avmy,  tfec,  from  the  right  path. 
Sept.  "  She  prevailed  on  him  to  go  astray."  The  word  lips  must  be 
taken  figuratively  foi*  what  the  lips  utter,  as  the  parallelism  shows. 
(ini3n=-inni5n,  Hiph  perf.  fern,  of  n^DJ,  with  suffix.) 

22.  By  "one  in  fetters,"  is  meant  st  prisoner,  or  person  convicted 
of  some  crime,  and  about  to  suffer  the  penalty  of  the  law — the  fool, 
i.  6.,  of  folly,  or  crime,  by  metonymy  of  the  concrete  for  the  abstract. 
The  word  S'lX,  avilyfoul,  is  in  regimen  with  nD'rD?  vivsar,  and  not 
tlie  subject  of  the  proposition.  So  the  English  expression,  "  a  crim- 
inal goes  to  the  punishment  of  his  folly."  Some  render  the  last 
clause,  "As  a  hart  boundeth  into  the  toils."  But  this  version,  al- 
though it  makes  good  sense,  and  suits  the  connexion,  not  only  re- 
quires a  change  of  reading  Vn,  ayjal,  for  h')^__,,  evil,  but  puiis  a 
meaning  on  DZ)>* »  alas,  and  iD-io,  vivsar,  not  authorized  by  usage. 
Sept.  "as  a  dog  to  bonds,  or  as  a  hart  shot  in  the  liver  with  an  ar- 
row." "The  ox,  like  all  the  lower  animals,  is  neither  tormented 
bj-  reflecting  on  the  past,  nor  guessing  at  the  future;  he  grazes  with-, 
out  a  doubt,  amidst  the  green  pastures,  and  fattens  for  the  knife, 
unconscious  of  the  doom  that  awaits  him;  and  when  his  owner 
comes  and  leads  him  away  to  the  slaughter,  his  brute  imagination 
only  figures  a  richer  meadow,  or  a  more  agreeable  companion. 
Equally  uuconscious  and  cheerful  is  the  miscral>lc  youth,  whom  an 
abandoned  woman  has  entangled  in  lier  toils,  and  leads  away  to 
forbidden  pleasures.  He  is  not  aware  of  liis  danger,  and  his  misery; 
he  goes  with  blind  infatuation,  and  pitiable  mirth,  to  his  destruc- 
tion," (Paxton.) 

23.  This  verse  has  three  clauses,  the  first  of  which  seems  to  be- 

21.  '^^  By  her  much  fair  speech  "  Boothr.,  Noyes — "with  the  flattery  of  her  lips,'" 
— Holden,  Boothr.— "w/M  her  ftnooth  talk,"  Stuart.    23.  "Iti  liver,"  Boothr  ,  French. 


CII.  VII.3  THE    PROVERBS   OF   SOLOMON.  7D 

24:.  iS'ow,  tliereforo,  ye  chillrcii,  lioarkcn  to  me; 

And  attend  to  the  words  of  my  month. 

25.  Let  not  thy  heart  incline  to  her  ways  ; 

Go  ;iot  astray  in  her  paths. 

20.  For  many  are  the  wonnded,  whom  slie  hatli  cast 
down ; 

Yea,  countless  are  those  whom  slie  hath  slain. 

27.  Her  house  is  tlie  way  to  Sheol, 

Leading  down  to  tli3  chambers  of  death. 
. • . . . . - 

long  either  to  the  last  clause  of  the  preceding  verse,  or  to  something 
which  has  dropped  from  the  text.  The  unwary  youth  who  allows 
himself  to  be  caught  iu  the  coils  of  a  libidinous  woman  is  compared 
1.  to  an  ox  going  to  the  slaughter-bench — unconscious  of  his  fate, 
and  perhaps  dreaming  of  rich  pastures,  2.  to  a  criminal  in  chains 
to  prevent  his  escape,  on  his  way  to  execution,  yet  unfeeling  and 
careless  of  his  impending  fate  till  the  fjital  arrow  penetrates  his 
heart,  3.  to  a  bird  hastening  into  a  snare,  thinking  only  of  the 
tempting  bait,  and  not  knowing  that  its  life  is  in  danger. 

25.  The  first  meniber  contains  an  exhortation  not  to  enter  up:)u 
the  dangerous  paths  of  the  evil  doer;  the  second  not  to  continue  in 
them,  but  at  once  to  abandon  them.  Qjil^^,  Kal  fut,  apoc.  of  nJi^- 
j'ln,  same  form  of  n>*n  ) 

26.  '-The  most  valiant  heroes,  the  most  puissant  soldiers,  that 
never  have  yielded,  but  stood  undaunted  against  all  other  a'-sault>, 
have  generally  been  vanquished  and  frequcnfl}*  destroj'ed,  b}'  the 
allurements  of  women."  ( Hannnond.)  The  fate  of  Hannibal's  anny 
in  Italy,  is  an  example  in  point.  The  adjective  D•p.,i•>^  nlzumint, 
may  signify  either  strovg,  mightij,  jwiccrful,  viz.  in  mind  or  body,  or 
numerous — numerically  strong.  Accordingly  some  interpreters  (Lu- 
ther among  others)  render  it  viigkhj.  But  the  latter  sense,  in  which 
the  word  occurs  in  Num.  32:  1  Ps.  35:  18.  Amos  5:  12.  is  required 
by  tbe  parallelism,  as  it  corresponds  with  D'3-^.  rahlim,  in  the  first 
clause.  The  Sept.  Symm.  and  Theod.  render  it  ai>a()'.&if.Y^zoc, 
inimmerable,  coiaillcss,  and  they  are  followed  by  the  majority  of  mod- 
ern translators. 

27.  In  the  expression  chambers  of  deal h,  or  of  the  dead^  (see  ch.  2: 

27.  "  To  the  undcr-ivorld,"  Xoye3,  Stuart— '^/o  Hades,"  HoKlen,  r.oothi,—'^tl»c 
grave,"  Frencli. 


go  TUE  PROVERBS   OF   SOLOMoN.  [cH.  Vllt. 

18.  5:  5.)  tlicre  is  allusion  to  the  form  of  the  sepulchres  in  which 
the  Hebrews  commonly  deposited  their  dead.  Thf  se  were  spaciou.-* 
vaults  beneath  the  ground,  around  wliich  were  cut  out  small  re- 
cesses, each  designed  to  hold  a  body,  and  hence  called  chambers. 
The  uUimate  consequences  of  yielding  to  seduction,  and  becoming 
victims  to  the  alluring,  but  deceptive  wiles  of  unprincipled  women, 
are  here  portra^-ed  in  graphic  terms.  The  house  of  the  adulteress 
is  the  way  which  leads  to  death,  and  they  who  frequent  it  rush  on 
to  their  own  destruction.     (nS'SHi  Hiph.  of  '733) 


CIIAPTEE  YIII.  ]-21. 


{^Heavenly  Wisdom  personified  and  repi-csented  as  invltivg  the  cldl- 
dren  of  men  to  receive  her  instructions,  vs.  1-5.  The  inestimable 
value  of  these  instructioyis  described,  vs.  6-11.  The  inseparable 
connexio7i  of  icisdom  ivith  all  which  conduces  to  the  enjoyment  and 
v:ell-bcing  of  life,  vs.  12-21.] 

1.  Doth  not  wiS'loni  call  aloud  I 
And  understanding  utter  lier  voice  ? 

2.  On  the  top-of  the  high  places,' by  the  way-side ; 
In  the  midst  of  the  high-ways,  she  taketh   her  sta- 
tion ; — 

1.  In  other  parts  of  this  instructive  book  (ch.  1:  20.  3:  1.3,  20. 
9:  1-6.)  and  elsewhere  in  the  Old  Testament  and  apocryphal  Avrit- 
ings  (Eeclus.  14:  1,  etc.)  abstract  wisdom  is  personified  and  repre- 
sented under  the  form  of  a  fen. ale.  But  no  where  else  is  the  proso- 
popa'a  carried  on  to  so  great  a  length  and  with  such  variety  of 
illustration,  as  in  this  sublime  chapter.  The  interrogatory  form  is 
liere  adopted  in  order  to  express  an  affirmation  the  more  euiphati- 
cally. 

2.  It  Uas  usual  for  persons  desirous  of  communicating  intelli- 
gence, or  proclaiming  good  news  of  general  interest,  to  occupy  con- 
spicuous places,  where  they  could  be  most  widely  and   distinctly 


on.  VIII.]  THB    PROVIRBS   OF   tOLOMON*  81 

3.  By  the  gates, — at  the  entrance  of  the  side  of  the 

eity,— 

In  the  avenues  of  approach  she  crieth  aloud, 

4.  '^To  you,  O  men,  do  I  call, 

''  And  my  voice  is  to  the  sons  of  men, 

5.  "  Ye  simple  (ones)^  understand  prudence, 
"And,  ye  fools,  be  of  an  understanding  heart, 

6.  ''Hear,  for  I  will  speak  excellent  things  ; 
"And  the  opening  of  my  lips  (shall  be)  uprightness, 

7.  "For  my  mouth  shall  speak  truth  ; 

"  And  falsehood  is  the  abomination  of  my  lips. 

heard.  (Isa.  40:  9.  52:  7,  8.  Ps.  72:  3.  Lu.  12:  3.)  A  variety  of  ex^ 
pressions  is  employed  in  this  verse  and  the  one  following,  in  order 
to  indicate  the  intense  anxiety  and  profound  solicitude  of  Heavenly 
Wisdom  to  benefit  mankind.  She  occupies  every  place  where  she 
may  hope  to  reach  the  human  ear  and  instruct  the  human  heart. 
(n!!3VJ,  Niph.  reflexive  of  3V3,  to  station,  or  place  oneself,  to  take  onc*s 
sta7id. ) 

3.  The  gates  here  spoken  of  are  not  the  gates  leading  to  private 
dwellings  or  to  the  palaces  of  kings  and  princes,  as  the  Sept.  has 
it,  but  those  which  were 'placed  at  the  vjirious  entrances  of  tie 
city.     ( n np ,  Kal  fut.  of  |n,  see  ch.  1:  20.) 

5.  The  word  rrO'^lS  ^''/'i'^j  is  a  middle  terra  (mx  vieclia),hcb^g 
sometimes  used  in  a  bad  sense  {craftiness,  gvAle,  artful,  cunning);  at 
others,  in  a  good  one,  {prudence,  sagacity,)  as  it  always  is  in  this 
book.     See  note  ch.  1;  4. 

6.  The  opening  of  the  lips  is  put  by  metonymy  for  {he  irords  v tiered 
by  the  lips.^Uprighlncss,  \.  e.,  without  any  duplicity— in  honest  sin- 
ce r  it}'. 

7.  My  month  shall  sprnk,  is  lit.  my  palate  fhall  medUatc,  and  so 
Sept.  Syr.  Chald.  and  Vulg.  But  the  palate  is  manifestly  put  by 
synecdoche  for  the  viouth.  Falsehood.— The  word  ;'i:^;^,  rcsha,  com- 
inonly  means  wickedness,  but  here  specifically  fulsehood,  because  it 
stands  opposed  to  npx,  evieth,- truth.  So  Sept.  Syr.  and  Arab,  ver- 
sions. 

6.  "  Shall  he  right  things,"  Ilolden— "  Mt/  lips  shall  utter  things  that  are  right," 
Poothr ,  Xoyes. 

7.  "  IViQkcdnc^s  is  ih&CybotninHtion,''  etc,  Holden,  Boothr.,  French,  Noycs. 


82  THl   ymOTERBS   OF   SOLOMON.  [CH.  VIII. 

8.  "  All  the  words  of  my  mouth  are  righteous, 
*'  There  is  in  them  nothing  deceitful  or  perverse^ 

9.  "  They  are  all  plain  to  the  intelligent, 
''And  right  to  those  that  find  knowledge. 

10.  "  Receive  my  instruction,  and  not  silver  ; 
''And  knowledge,  rather  than  fine  gold. 

11.  "For  wisdom  is  better  than  pearls, 

'•And  all  desirable  things  are  not  to  be  compared 
with  her. 

12.  I,  wisdom,  dwell  {with)  prudence, 

"  And  find  out  the  knowledge  of  sagacious  plans. 

8.  The  substantive  righteousness,  with  the  preposition  3,  belh,  in, 
is  put  foi"^the  adjective. 

10.  And  not  silver,  i.e.,  rather  than  silver.  The  import  of  the 
apparent  prohibition  is  comparative,  and  not  absolute,  as  the  corres- 
ponding word  in  the  second  clause  plainly  shows.  By  an  Hebra- 
ism, when  two  things  are  compared,  the  one  is  often  enjoined  to  the 
exclusion  or  rejection  of  the  other.  So  Hosea  6:  6.  "I  will  have 
mercy,  and  not  sacrifice,"  i.  e.,  'I  require  the  exercise  of  mercy 
rather  than,  or  in  preference  to,  sao-rifice.'  It  is  a  forcible  mode  of 
indicating  the  superior  importance  of  one  thing  to  another.  Comp. 
ch.  3:  14,  15. 

11.  Desirable  things,  i.e.,  precious ;  the  most  valuable  earthly  pos- 
sessions. Sept.  "  No  valuable  substance  is  of  equal  worth  with  it.'* 
{>At\  Kal  fut  of  n^--^'-) 

12.  The  phrase  dwell  toith  prudence,  is  lit.  inhabit  prudence,  a  form 
of  expression  intended  to  convey  by  a  strong  metaphor  the  idea  of 
an  intimate  and  inseparable  connexion  between  the  two,  so  that 
they  who' possess  the  one  will  certainly  exliibit  the  other  in  the  con- 
duct of  life.  The  phrase  receives  light  from  Isai.  57:  15,  where  Je- 
hovah speaks  of  himself  as  "  inhabiting  eternity;"  and  from  1  Tim. 
6:  16,  where  God  is  said  "to  inhabit  light  inaccessible,"  (naj" 
O'.xcov  aTtpbacTOV,  The  Hebrew  word  m'Tir:,  mezimmolh,  ren- 
dered sagacious  things,  ia  a  middle  term,  being  sometimes  used  in  a 
good,  and  at  other  times,  in  a  bad  sense.  (See  ch.  12:  2.  14:  17.  24; 
8.)     Here  it  is  evidently  employed  in  a  good,  sense. 

11.  "  All  the  objects  of  desire,"  Boothr. — "  all  precious  things,"  Stuart— "  no  pr^- 
cio7is  things  are  to  be  compared,"  Noyes— "  no  objects  of  delight,"  French. 

l-'.  "Skillful plans,"  SinAX\^^"ar{ful  devices,"  Boothv.—'^discreet  things,"  Holden, 


CH.  VIII.]  THE   PROVERBS  Off  iOLOMON.  83 

13.  ''  The  fear  of  Jehovah  is  hatred  of  evil. 
'^  Pride  and  arrogance,  and  the  evil  way, 

"  And  the  perverse  mouth  do  1  hate. 

l-i.  "  Counsel  and  sound  wisdom  are  mine; 

^^I  {have)  understanding;  to  me  {belongeth)  might. 

15.   "  By  me  kings  reign, 

'^  And  princes  decree  justice. 

13.  The  Infinitive  construct.  nj^Jiy,  shenoth,  is  here  used  as  a  verbal 
no\\n=hnlred.  The  sentiment  is,  that  he  who  truly  reverences  Je- 
hovah will  by  no  means  take  pleasure  in  depraved  thoughts,  designs 
or  deeds,  but  on  the  contrary  will  abhor  and  renounce  all  sin  both 
of  word  and  deed.  Comp.  Job  23:  23.  Isa.  1:16,  17.  Ps.  97:  10. 
1  John  4:  20.  Instead  of  nx"^',  yirath,  the  fear,  and  mKJiyj  shenoth, 
haired  or  to  hale,  Doedorlein,  Dathe,  Boothroyd,  and  some  others  read 
"•nX"*"  7/«rc/A/,  and  "'nx.'ii',  shanrthi,  "  I /car  Jehovah;  I  hate  fevil." 
But  the  alt^Kation  is  entirely  unwarrantable,  since  it  is  contrary  to 
all  the  MSS.  and  Vers.,  and  is  not  required  by  the  exigency  of  the 
place.  A  perverse  vwuth,  is  a  mouth  that  speaks  perverse  things. 
(See  ch.  2:  12.0 

14.  The  same  properties  are  predicated  of  God  in  nearly  tlie  same 
words  in  Job  12:  13.  By  counsel  is  probably  meant  the  faculty  of 
managing  difficult  affairs  skilfully,  and  bringing  them  to  a  success- 
ful result.  Ihavi  mideslanding — By  the  majority  of  commentators 
the  substantive  verb  in  the  present  tense  is  supplied—"  I  am  under- 
standing." But  this  interrupts  the  logical  sequence  of  thought,, 
and  destroys  the  evident  parallelism  between  this  verse  and  Job  12: 
13.  (see also  Job  12:  3.)  As  the  possession  of  counsel  and  sound 
wisdom  and  might  is  ascribed  to  Heavenly  Wisdom  here,  so  it 
would  be  far  more  natural  to  suppose  that  the  possession  of  under- 
standing is  also  attributed  to  her,  than  that  she  is  declared  to  be 
understanding  itself,  or  the  source  and  origin  of  it.  The  Sept.  and 
Vulg.  read  "  Prudence  is  mine," — reading  perhaps  in  their  Heb. 
MSS.  ^'-7,  I'l,  instead  of  ^JX,  ani,  or  else  translating  accordiiig  to  the 
sense.  Heavenly  Wisdom  is  here  described  as  having  in  her  pos- 
session and  at  her  disposal  the  invaluable  qualities  and  properties 
here  enumerated,  and  as  ready  to  bestow  them  upon  her  votaries. 

15.  The  principles  of  true  religion  enable  kings  and  magistrates 
U.  "/aw  understanding^  Hclden.  French,  Hoyei—"  with  me  it  prudence." 

Boothr. 


§4  tltt   I^ROVERBS   of   SOLOMON.  [cH.  VIIL. 

10.  '^Bj  me  princes  govern,  and  nobles,—^ 

'^  Yea,  all  the  jwflges  of  the  earth. 

IT.  ''I  love  them  that  love  me, 

'•  And  those  that  seek  me  early  shall  iind  me. 

18.  "  Riches  and  honor  are  with  me  ; 

''  Yea,  durable  riches  and  righteousness. 

of  all  degrees  to  govern  wisely,  prudently,  justly  and-happily.  The 
thrones  of  kings  and  the  authority  of  rulers  can  be  permanently  es- 
tablished only  on  the  principles  of  true  religion  and  of  moral  recti- 
tude.    Bi/  vie,  i.e.,  by  n^y  aid. 

15.  Sept.  "  and  monarehs  by  me  rule  over  the  earth."  Instead 
of  i'^^X,  ereiz,  earth,  in  the  end  of  the  verse  a  large  number  of  MSS. 
enumerated  by  Kennicott  and  De  Rossi,  read  p"iV,  tzcdeq,  justice) 
which' is  also  expressed  in  the  Syr.  Chald.  Yulg.  and  Venetian 
Greek.  If  this  word  is  intended  to  limit  "'Mp'.:',  shophck,  judges, 
then  the  proper  rendering  would  be,  "yea,  all  just  judges."  But 
the  Vulg.  supplies  a  verb,  and  renders  as  in  v.  15,  "  and  monarehs 
tlecrce  justice." 

17.  The  Heb.  verb  '^T\l^,  shachar.  properly  sig.  1.  to  seel:,  then  to 
.s.'d:  early.  Hence  the  derivative  "^nti^,  shachar,  the  dawn  of  day,  the 
rr.oniiiig.  2.  Intensively  to  sielc  dvigenUy,  or  earnestly.  It  occurs  in 
this  book  five  times.  In  ch.  1:  24,  the  accessory  idea  of  early,  s:d- 
sonahlij,  seems  plainly  intended  to  be  conveyed.  In  three  instances 
oT  its  occurrence  (ch.  1:  28.  7:  15.  11:  27.)  the  manner  of  seeking 
appears  to  be  indicated,  viz.  diligently,  carefully,  earnestly.  In  this 
place,  Commentators  are  divided  between  early  and  diligently.  Either 
r.nulering  conveys  a  sentiment  equally  true  and  important,  and  al- 
though we  cannot  suppose  that  both  are  here  particularly  intended, 
yet  both  are  ordinarily  necessary  to  success.  I  prefer,  however,  the 
?'cndering  in  the  version,  because  the  young  are  particular!}-  ad- 
tlressed  in  this  part  of  the  book.  So  Vulg.  (The  word  n'lin.^J,  in 
the  text  should  be  pointed  ri'Dni^,  i-  c.  those  who  love  her.  But  the 
Marginal  Keri  reads  ""^nx,  those  who  love  vie,  which  is  undoubtedly 
the  preferable  reading  So  Sept.  and  Vulg.  ^nx  is  the  contract 
form  of  zn.^fX,  1st  pers.  fut.    ''^r\\zr^,  Part.  i)lur.  of  Piel  with  suffix.) 

18.  Riches  and  honor  al'e  icilk  wisxlom,  i.  e.  not  only  in  her  pos- 

17.  ••  Who  earnestls/  seek  me,"  Stuart—"  that  seek  me  dUisentli/,"  Holden, 

18.  "  And prasjh'/i/i/^"  Noyes,  Stuart. 


ca.  Vtn.]        tits  PROVERBS  olp  solomon.  85 

19.  "  My  fruit  is  better  than  gold,  yea,  than  pure 
gold; 

"  And  my  revenue,  than  choice  silVel\ 

20.  "I  walk  in  the  way  of  righteousness  ; 
"  In  the  midst  of  the  paths  of  equity. 

21.  "  That  I  may  cause  those  that  love  me  to  possess 
wealth  ; 

^'  Yea,  I  will  fill  their  treasuries. 

session,  but  at  hei*  disposal,  to  be  bestowed  upon  such  as  seek  aud 
find  her.  (Oomp.  ch.  3:  16.)  Rank  and  wealth  "are  the  two  strong; 
cords  by  which  the  ambitious  are  led, — the  two  reciprocally  sup- 
porting rails,  on  which  the  train  of  ambition  runs."  But  Heavenly 
Wisdom  enters  into  competition  with  the  world's  most  powerful  at- 
tractions and  offers  us  not  only  riches,  but  enduring  riches,  so  called 
in  specific  contrast  with  those  earth-born,  sublunary  riches  that 
make  for  themselves  wings  and  fly  away.  Righteousness. — The 
word  npTV,  tredaqa,  may  here  signify  the  fruits  of  righteousness — 
prosperity,  by  metonymy,  of  cause  for  effect,  as  it  frequently  does, 
particularly  in  Isaiah. 

20.  Some  interpreters  give  the  Hiph.  causative  sense  to  the  Piel 
verb  IjSnXj  ahallek,  and  render  it  to  lead,  to  comhrct.  According  to 
this  rendering,  the  meaning  of  the  distich  is,  that  Heavenly  Wis- 
dom conducts  her  votaries  in  the  way  of  rii-hteousness  and  in  the 
paths  of  equity  But  there  is  no  other  example  of  the  verb  in  Piel 
beino-  used  in  a  transitive  and  causative  sense.  It  is  rendered  in- 
transitively both  in  the  Sept.  and  V^ulg.  It  nc^  doubt  here  imports 
habitual  walking, 

21.  The  object  for  which  Wisdom  proceeds  in  the  way  of  right- 
eousness and  equity  is  here  assigned,  viz.  for  the  purpose  of  making 
her  votaries  acquire  not  frail,  perishable  wealth,  but  true,  spirit- 
ual, substantial  riches. 

20.  "Head,"  Boothr. 


86  THE   PROVERBS   OP   SOLOMON.  [CH.  YIII. 


CHAPTER  YIII.  22-36. 

[  Wisdom  as  an  attribute  of  the  Deity  poetically  personified  and 
represented  as  efficiently  present  with  the  Almighty  at  the  creation 
of  the  ivorld^  and  as  a  favorite  counsellor  and  instj'umental  assistant 
in  that  mightg  worJc^  vs.  22-31.  The  chapter  closes  with  an  ex- 
hortation to  attend  to  the  precepts  of  Wiidom.,  vs.  S2-36.] 

22.  "  Jehovah  possessed  me  (m)  the  beginning  of 
his  way, 

'^  Before  his  works  of  old. 

22.  From  Wisdom  in  general  personified,  the  sacred  writer  pro- 
ceeds to  speak  of  the  Wis,  lorn  of  God,  also  personified.  The  attri- 
bute of  "Wisdom  exists  in  Jehovah  in  infinite  perfection,  and  by  him 
it  "was  most  wonderfully  displayed  in  the  work  of  creation.  The 
ancient  versions  are  divided  in  their  mode  of  rendering  the  verb 
Tyy^iqana.  The  Sept.  Syr.  Chald.  and  Arab,  translate  it  created ^ 
formed;  while  the  Vulg.  Aqui.  Sym.  and  Theod.  \\^o,\q possessed.  The 
generic  signification  of  the  word  would  serm  to  be  to  possess,  while 
the  particular  mcyie  of  possessing  or  acquiring,  whether  by  creation, 
purchase,  or  otherwise,  must  be  gathered,  if  at  all,  from  the  context 
and  nature  of  the  subject.  The  generic  meaning  is  quite  suitable 
here,  whether  we  regard  the  sacred  writer  as  speaking  of  the  hypos- 
tatic word — the  Divine  Logos  of  John — the  s&cond  person  in  the 
adorable  Trinity,  as  many  suppose;  or  of  a  personal  attribute  of 
Jehovah.  The  phrjt^e  inni  n*IZ'J^"*,  rcshith  darko,  may  be  taken  as 
an  adverbial  c'ause  of  time,  the  preposition  "^  bcth.  being  omitted  by 
ellipsis.  "/",  or  at  the  beginning  of  his  way."  See  Gen.  14:  4. 
2  Sam.  21:  9,  where  there  is  a  similar  omission  of  the  preposition. 
So  the  Syr.  Chald.  Vulg,  Aquila.  According  to  this  rendering  the 
meaning  is,  that  Jehovah  possessed  wisdom  at  the  time  when  he 
put  forth  his  creative  energy,  and  prior  to  the  formation  of  material 
things.  Or,  the  words  may  be  construed  as  in  apposition  with  the 
pronominal  suffix  in  'jin  ,  qauani,  and  translated  "as  the  beginning 
of  bis  way," — '-the  fird,  or  fus'livg  of  his  wa}'."  The  sense,  ac- 
cording to  this  rendering  would  be,  that  wisdom  was  the  first  pro- 
duct of  God's  creative  power.-    The  former  interpretation  is  prefera- 

)i2.  "  Created  mr,"  Stuart — ^^  formed  mc,"  Noye» — ^' the  beginning  of  his  way" 
Iluldeu — "  thefiintling  of  his  way,"  Stuart — •'  theji:st  of  his  creation,"  Xoyes. 


t?II.  VIII.]  THE    PROVERBS   OF    SOLOMON.  8? 

23.  ''I  was  aiiolntud  from  eternity: — 

^^From  the  be<^iiiDing,  before  the  world  was  made. 

24r.  ''  When  there  were  no  deeps,  I  was  brought 
forth; 

'*  When  there  were  no  springs  abounding  with 
water ; 

ble  because  it  accords  best  witb  the  parallel  member,  which  seems 
to  be  exegetical  of  it.  Some  commentators  understand  by  n'ti'J^I)* 
rcshith,  the  beginning,  not  the  primal,  but  the  cAtV/ production  of  crea- 
tive power: — God's  most  wonderful  work.  And  if  there  be  no 
ellipsis  of  the  preposition,  then  this  ia  the  preferable  rendering,  as 
being  more  forcible  and  better  suited  to  the  context  But  the  ex- 
pression "before  his  works  of  old/'  in  the  parallel  member,  indi-- 
cates  quite  clearly  that  wisdom  as  a  divine  attribute  is  not  included 
among  the  works  of  God  any  more  than  is  the  power  of  the  Deity, 
but  existed  before  them  all,  being  an  essential  and  inseparable  part 
of  himself. 

23.  The  figurative  import  of  to  anoint  is  to  invest  u'ith  sov- 
ereignty,— anointing  with  consecrated  oil  being  the  outward  symbol 
of  such  investiture.  Wisdom  is  here  represented  as  the  first  Queen 
of  the  world,  constituted  such  bj  Je*hovah  himself,  before  the  crea- 
tion of  the  material  imiverse.  Compare  Ps.  2:  6,  Where  the  verb 
•p^,  nasal:,  which  properly  signifies  to  pour  out,  is  used  in  the  same 
sense.  The  representation  here  corresponds  with  that  in  ch.  3:  IG, 
where  Wisdom  is  described  as  a  Queen,  dispensing  riches  and  hon- 
ors with  one  hand,  and  a  long  and  prosperous  life  with  the  other. 
Three  adverbial  phrases  are  employed  in  this  verse,  conveying  es- 
sentially the  same  idea,  viz.  that  divine  wisdom  existed  and  was 
invested  with  authority  anterior  to  the  original  creation  of  the  ma- 
terial world. 

24.  This  verse  and  the  two  following  verses  contain  a  poetic 
amplification  of  the  idea  conveyed  in  the  two  preceding  verses,  that 
wisdom  existed  before  all  .created  things.  The  expression  /  was 
brought  forth,  is  figurative,  and  adapted  to  the  prosopopoeia.  Wis- 
dom is  represented  as  a  person,  and  the  commencement  of  her  active 
operations  is  described  as  th»  beginning  of  her  existence.  ('r>77in 
Pulal  of  hm.) 


I  was  anointed  to  reign,"  Boothr.      24.  "  1  vtas  born,"  Holden,  Stuart. 


88  THl  PROTERBS  OT  SOLOITON.  [CH.  Till. 

25.  "  Before  the  mountains  were  settled, 

"  Yea,  before  the  hills  I  was  brought  forth. 

26.  "  When  he  had  not  yet  formed  the  6arth*  nor 
the  fields, 

"  Nor  the  first  of  the  clods  of  the  world. 

27.  "When  he  framed  the  heavens  I  was  there; 
''  When  he  drew  a  circle  on  the  face  of  the  deep : 

28.  "  When  he  established  the  clouds  above ; 

"  When  the  fountains  of  the  deep  were  made  strong ; 

29.  "When  he  appointed  the  sea  its  bounds, 
"  That  the  water  should  not  pass  its  boi*der ; 

"  When  he  marked  out  the  foundations  of  (hue  earth  : 

26.  The  fields,  i.  e.,  the  cultivated  parts  of  the  earth. 

27.  This  verse  and  the  t\ro  following,  announce  the  fact  that 
Wisdom  was  present  at  the  formation  of  all  things,  as  an  actor  and 
a  counsellor  of  Jehovah,  When  Jehovah  conceived  the  idea  of 
creating  the  world,  infinite  Wisdom  drew  the  wondrous  plan,  and 
superintended  the  work,  while  infinise  power  executed  it.  When  he 
drew  a  circle,  i.  e.  "  bj  establishing  the  present  frame  of  the  uni- 
verse, caused  the  apparently  concave  surface  of  the  heavens  to  form, 
so  far  as  our  senses  can  discern  it,  a  curved  boundary  to  the  waters 
of  the  ocean."  (French.)  j-in.  chug,  is  the  circle  or  concave  of  the 
arched  heavens.     (Ipn,  Kal  Inf.  coiistr.  of  npn,  with  suflBx.) 

28.  The  clouds  above.  There  is  allusion  here  to  the  clouds  not 
individually  and  separately,  but  as  an  order  or  system.  The  es- 
tablishment of  the  clouds  is  substantially  equivalent  to  the  estab- 
lishment of  the  expanse  in  which  they  move.  Were  made  strong. 
The  verb  n;^,  azaz,  in  Kal  is  intransitive.  The  fountains  here 
spoken  of  are  those  of  the  abyss,  (Gen.  7:  11,)  from  which,  accord- 
ing to  the  idea  of  the  Hebrews,  the  ocean  is  supplied  with  water, 
and  not  the  reservoirs  of  water  above  the  firmament,  or  in  the  skies. 

29.  I!s  bojinds.—Comip.  Job  38:  11.  Ps.  104;  9.  Its  borrlcr.— Lit- 
erally  its  mouth,  or  rather  its  lip,  which  is  here  put  tropically  for  bor- 
der, edge,  margin,  shore,  limit.  Ps.  133:  2.  Some  commentators  refer 
the  suffix  in  V3,  Phiv,  not  to  W,  yam,  sea,  but  to  mn%  Jehovah,  and 

•_ T ^ T     : 

25.  "  I  was  born,"  Holden,  Stuart.  26  "  The  first  atom  qf  the  dust  of  the  world," 
French.  27.  "  Established  ike  heavens,"  Boothr,,  Stuart  28.  *'  The  attyss,"  Stuart 
■^''  rushed  forth,"  Koye«.  29.  "And  to  the  waters,  which  transgress  not  his  com. 
mand^"  French. 


on.  VIII.]  THI    PROVIRBS   01*   SOLOMON.  80 

30.  "  Then  I  was  at  his  side  {as)  an  artificer ; 
"  I  was  daily  his  delight : 

"  Rejoicing  always  in  his  presence  ; — 

31.  ''  Rejoicing  in  the  habitable  part  of  his  earth, 
^' And  my  delight  was  with  the  sons  of  men. 

render  the  clause,  "  that  the  waters  should  not  transgress  his  com- 
mand."    Comp.Ex.  17:  1.  Josh.  9:  14.    Eccles.  8:  2.      (*ipn,  from 

the  noun  pn— root  ppn.    'Ip")n3=1pn2,  Kal  Inf.  of  ppn.) 

30.  As  an  aviijicer — architect,  builder.  In  favor  of  this  rendering  of 
the  Hebrew  word  rinx,  amon,  we  have  the  noun  jD><,  aman,  icorkmatiy 

Cant.  7: 2,  the  Chal.  p.ix,  uman^  and  the  Syr.  jmx,  omon,  all  which  are 
derived  most  clearly  from  the  same  root.  Luther:  work-meister-viaster- 
workmaji.  Sept.  apfJLO^OUaa,  arranging  every  thing.  Vulg.  cunda 
componens,  collecting  all  things  The  sentiment,  according  to  this 
rendering  is,  that  Divine  Wisdom  was  the  counseller  and  co-worker 
of  Jehovah  in  the  formation  of  the  material  world.  Many  exposi- 
tors, however,  take  the  Hebrew  word  in  the  sense  of  alumna,  nurs- 
ling, foste0ihild,  or,  as  in  authorized  version,  one  brought  up  by  him. 
In  favor  of  this  view,  there  is  the  repeated  occurrenQe  of  the  active 
participle  "jrpx.omew,  one  who  carries  a  child,  attends  it  and  brings  it  up; 
a  nursing,  or  foster  father.  Num.  11:  12.  Isa.  49:  23.  Esth.  2:  7,  etc 
Either  of  these  renderings  is  in  harmony  with  the  content,  but  the 
first  is  best  supported  on  philological  grounds,  and  by  the  ancient 
versions. 

31.  And  my  delight.— "  This  final  clause  of  the  description  gives 
us  the  crowning  idea  of  the  whole.  Wisdom,  that  dwelt  from  eter- 
nity, in  the  presence  of  God  before  the  foundation  of  the  earth,  and 
that  was  present  at  its  formation,  as  the  counsellor,  and  co  worker 
of  Jehovah,  now  makes  it  a  favorite  abode,  because  there  man,  the 
object  of  her  deepest  love,  is  found.  The  interest  that  she  feels  in 
God's  world,  all  centres  in  the  so7is  of  men.  To  their  good  she  has 
from  the  beginning  devoted  herself.  And  her  labors  to  recall  them 
to  the  paths  erf  truth  and  blessedness  have  been  unwearied.  This 
her  delight  in  the  children  of  men  she  makes  the  ground  of  a  new 
appeal  to  them."     (Burrows.) 

30.  "  As  a  master  builder,"  Nojes— '  as  a  workman,"  Boothr.—"  the  Fabricator ," 
Holden— "as  a  nursling,'  French—"  as  a  confidant,"  Stuart— "a /a wri/c,"  Goode, 


00  TItE    PROVERBS   OF   SOLOiiON.  [oH.  VIII* 

32.  "Xow,  therefore,  ye  children,  liearken  to  me; 
''  For  happy  are  they  that  keep  my  ways. 

33.  "  Hear  my  instruction,  and  be  wise  ; 
".And  re'ject  it  not. 

3J:.  "Happy  is  the  man  that  hearkenetli  to  me^ 
"  ^yatching  daily  at  my  gates— ^ 
"Waiting  at  the  posts  of  my  doorS, 

35.  "For  he  that  findeth  me,  findeth  life, 
"And  obtaineth  favor  from  Jehovah. 

36.  "But  he  that  misseth  me,  wrongeth  his  own 
soul ;  -  "  • 

"  All  those  that  hate  me  love  death." 

32.  There  is  here  a  return  to  abstract  Trisdom  personified. 

33.  Be  wise,  i.  e.,  ye  shall  be  wise. 

34.  Watdiing — i.  e.,  seeking  admission  with  earnestness  and 
perseverance,  from  an  anxious  desire  to  profit  by  the  instructions  of 
wisdom. 

35.  ('XVro.  Tlie  pointing  of  this  word  is  that  of  the  Keri,  which 
drops  the  final  letter,  while  the  consonants  in  the  text  mdicate  the 
plural  nuinbeu.  If  the  word  be  the  participle  plur.  instead  of  the 
Kal  perf.  in  the  sing,  then  it  should  be  pointed  ""xyb.  and  the  pre- 
ceding word  should  he-^ointeA-^^^}2,the finders  of  ms.  p'p',  Hiph. 
fut.  of  po.) 

36.  IMissdh  me. — The  word  "'XJ3n  c7t(>/ei,  is  here  employed  in  its  pri- 
mary sense,  viz.  that  of  missing  a  mo.r]c,  and  stands  opposed  to  "'XV.O 
motzei,  finding ,  in  v.  35.  Wrongeth  hU  own  soul — doth  injury  to  him* 
self.  To  love  dealh,  here  means  to  behave  in  such  a  manner  as  to 
show  that  they  court  their  own  destruction. 

Many  of  the  early  Cliristian  writers,  and  not  a  few  modern  ex- 
positors, understand  by  Wisdom  throughout  this  chapter,  the  Lord 
Jesus  Christ  in  his  pre-existent  state — the  Divine  Logos  or  Word, 
of  St.  Jolin — the  second  person  in  the  Godhead,  and  neither  wis- 
dom in  the  abstract,  nor  the  Infinite  wisdom  of  Gc^d  personified. 
Others  regard  the  first  part  of  the  chapter  (vs.  1-11)  as  containing 
an  elegant  personification  of  abstract  wisdom,  but  conceive  that  iu 
the  remainder  of  the  chapter  tlie  inspired  writer  passes  to  the  con- 
30.  '•  That  wanders  from  ntf,  ir^jures.his  own  soul,"  Holden. 


C«.  VIII.]  THE   PROVERBS   OP   SOLOMON.  9l 

templation  of  the  hypostatic  word,  described   under  the  name  of 
wisdom.     The  advocates  of  this  opinion  admit  tha^  the  New  Testa- 
ment writers  have  in  no  instance,  by  express  reference,  applied  this 
chapter  of  Proverbs,  or  any  part  of  it,  to  our  blessed   Lord.     All 
that  is  claimed  is,  that  in  the  title   "Wisdom  of  God,",  by  which 
our  Saviour  styles  himself,  (Lu,ll:  49.  Comp.  Matt.  2.3:  34.)  and 
which  ?t.  Paul  ascribes  to  him,  (1  Cor.  1:  24,)  there  is  supposed  to 
be  allusion  to  this  portion  of  Scripture.     It  is  further  alleged  that 
there  is  a  striking  resemblance  between  the  description  of  the  Logos 
by  St.  John  and  of  Wisdom  by  Solomon,  and  hence  it  is  inferred 
that  they  refer  to  the  same  concrete  person,  and  that  even  the  term 
Logos  was  suggested  to  the  mind  of  John  by  that  of  Wisdom  in  the 
Proverbs.     But  it  is  certainly  riot  self-evident  that  the  mere  fact  of 
our  Saviour's  being  called  in  the  New  Testament  "the  Wisdom  of 
God,"  proves  that  the  second  person  in  the  Godhead  is  intended  in 
this  chapter.     What  the  author  of  this  book  apparently  professes  to 
describe  is  Wisdom  itself,  and  the  obvious  design  of  the  chapter  is 
to  exhibit  the  claims  of  Wisdom  to  be  heard  and  respected,  on  the 
ground  of  her  antiquity,  her  superior  excellence,  and  her  sympathy 
with  the  human  race.     If  any  thing  more  than  this,  or  if  something 
different  from  this  is  intended,  miglit  we  not  have  expected  some 
]>osiiive  assertion   or  clear  and   unequivocal   intimation  of  it?^  It 
can. hardly  be  maintained   that  the  mere  naked  title  of  •' the  Wis- 
dom of  God,"  given  to  Chrivt,  is   such  proof  as  the  case  seems  to 
require.     And  as  to  t4ie  description  of  the  Logos  in  John's  Gospel, 
though  in  some  respects  it  is  similar,  yet  in  others  it  is  widely  dif- 
ferent from  that  to  be  found  in  this  chapter.     The  Logos  is  said  to 
be  not  only  in   the  beginning  ?r//;/i  God,  but  to  be  God  himscJ^ i  the 
work  of  creation  is  ascribed  to  him  not  as  a  mere  instrumental 
agent,  but  in  his  proper  character  as  God,  and  as  performed  by  vir- 
tue of  the  power  inherent  in  him  as  a  divine  being.     He  became 
incarnate,  also,  and  sojourned  among  men.     He  lived,  and  acted, 
and  suffered  and  died  for  the  redemption  of  mankind.     He  was, 
therefore,  a  proper  person,  and  not  a  mere  attribute  of  the  Deity. 
Nothing  of  this  kind   is  affirmed  of  Wisdom  in  this  book.     She  is 
indeed  personified  in  this  chapter,  as  in  other  parts  of  the  Proverbs: 
she  is  described  as  present  at  the  creation,  but  in  the  capacity  of 
counsellor,  planner,  an   instrumental  assistant,  and  nothing  more. 
Vrhat  is  here  said  of  her  Tn  this  respect  is  merely  equivalent  to  the 
declaration  of  the  Psalmist,  (Ps.  104:  24,)  that  "in  wisdom  God 
made  all  his  works."     As  to  the  authority  of  the  early  fathers  upon 
which  the  chief  reliance  is  placed  in  attempting  to  establish  the 


92  "fttE  PROVE&BS  OP   SOLoM'OJf.  [cH,  Vltt. 

identity  of  the  Wisdom  of  Solomon  and  the  Logos  of  John,  it  is  bj 
no  means  conclusive.  Their  testimony  in  regard  to  matter^  of  fact 
which  came  und'fer  their  cognizanxje — as,  for  example,  the  doctrines 
held  by  the  Church^^-^its  government,  rites,  and  usages, — is  certainly 
erititled  to  great  respect.  They  were  competent  witnesses  with 
regard  to  whatever  Came  under  their  own  observation;  but  their 
mere  individual  opinions  in  respect  to  the  interpretation  of  particular 
passages  of  Scripture,  are  not  entitled  to  the  same  consideration. 
They  had  the  same  and  only  the  same  Scriptures  which  we  have. 
They  were  not  infallible  any  moi'e  than  we  are.  They  were  liable 
to  mistake  in  the  meaning  which  they  attached  to  the  language  of 
Scripture,  from  lack  of  judgment,  from  insufficient  knowledge,  from 
the  influence  of  erroneous  principles  of  interpretation,  and  other 
causes  Besides,  the  general  consent  of  the  Church  fathers,  who 
flourished  in  the  latter  naif  of  the  second  and  in  the  third  century, 
(for  in  any  authentic  writings  previous  to  the  middle  of  the  second 
•century,  there  is  no  allusion  to  this  chapter  of  Proverbs,)  cannot 
establish  the  alleged  fact  of  a  well-authenticated  tradition  as  to  the 
teaching  of  the  inspired  apostles  in  reference  to  this  passage.  In 
view  of  these  considerations,  it  seems  to  be  the  safer  course  to  ad- 
here to  the  literal  and  unprophetical  interpretation  of  this  portion 
t)f  Sacred  Writ. 


CHAPTER  IX. 


\_rlecA>enly  '\Visdo7n  still  jper sonified  and  descfihed  as  havhty  prepared 
a  sumptuous  enteriainment^  to  which  she  invites  all  who  stand  in 
need  of  her  hourdy^  vs.  1-6,  The  different  recepiion  given  to  ad- 
Yiionition  and  iyistruciion  respectively  by  the  wise  man  and  the  scoffer^ 
vs.  7-9.  The  foimdatiofi  -of  ti'ne  wisdom,  and  the  happy  conse- 
quences of  folloiving  her  precepts  stated.,  vs.  1.0-12,  Warnings 
'tt.^avn'st  the  delusions  offofly.,  vs.  13-18. 

1.   wisdom  hath  builded  her  house  ; 
She  hath  hewn  out  her  seven  pillars. 

i.  Tlie  personification  ot  abstract  wisdom  which  we  find  in  the 
\)rcfceding  cliapter  is  continued  in  this,  and  she  is  allegorically 
i-epresented  as  a  glorious  queen  graciously  inviting  all  the  needy 


CH.  IX.1      THE  PROVERBS  OP  80L0M0N.  93 

S.  She  hath  killed  her  fatlings  ; 
*  She  hath  mingled  her  wine ; 
She  hath  furnished  her  table : 
3.  She  hath  sent  forth  her  maidens  ; 
She  calleth  aloud  in  the  highest  places  of  the  city, 

and  misguided  to  her  palace,  where  she  has  provided  a  splendid 
banquet,  of  which  they  may  freely  partake,  if  they  will  forsake  the 
ways  of  error  and  sin.  Comp.  Matt.  22:  1-4.  Lu.  14;  16-18.  The 
plural  form  flir^pn,  chakmoth,  {wisdovis,)  is  used  instead  of  the  sin- 
gular merely  for  emphasis  and  distinction,  as  in  ch.  1:  20.  The 
number  seven  was  regarded  by  the  Hebrews,  Arabians  and  Persians, 
as  a  fuli,  perfect,  and  sacred  number.  It  is  therefore  often  employed 
as  a  definite  for  an  indefinite  number  to  denote  completeness.  Comp. 
Ps.  12:  6.  Lev.  2^:  24.  It  here  stands  for  that  number,  whatever  it 
^nay  have  been,  which  was  required  for  the  firmness*,  stability,  and 
ornament  <^  wi^dena^s  palace. 

2.  By  mingling  her  wine,  is  supposed  by  some  commentators  to 
mean  here  preparing  it  with  spices,  honey ^  or  drugs,  in  order  to  render 
it  more  intoxicating,  as  in  ch.  23:  30.  But  the  temperate  nations  of 
antiquity  were  not  in  the  habit  of  drinking  wine  drugged  or  even 
undiluted,  except  at  feasts  of  drunkenness  and  debauchery  in  which 
they  sometimes  indulged,  when  it  was  mixed  with  potent  ingredi- 
ents to  increase  its  strength.  The  Hebrews  were  essentially  a  tem- 
perate people,  and  can  hardly  be  supposed  to  have  practised  less 
restraint  on  their  appetites  than  the  Greeks  and  Romans.  The  in- 
terpretation alluded  to  is  also  unsuitable  and.  incongruous  here,  as 
it  does  not  comport  with  the  character  of  wisdom.  It  is  much 
more  probable  that  the  minglivg  here  spoken  of  was  mixing  the 
wine  with  water,  (x  perhaps  with  milk,  as  was  sometimes  done,  to 
make  it  more  refreshing  and  nutritious.  Comp.  Isa.  1:  22.  55:  1. 
Thus  understood,  the  phrase  imports  that  Wisdom  had  prepared 
and  poured  out  into  cups  her  wine  ready  to  b^drunk;  just  as  in  the 
following  clause  it  is  implied  that  the  food  was  placed  upon  the  ta- 
ble in  a  state  of  readiness  to  be  eaten. 

3.  It  was  customary  among  the  Hebrews  for  females  to  be  em- 
ployed as  heralds  of  good  tidings:  see  Ps.  68:  12.  Isa.  40:  9.  Hence 
Wisdom  is  here  appropriately  described  as  sending  forth  her  female 
servants  to  give  the  invitations  to  the  feast.  Hasselquist  remarks 
that  at  Alexandria,  (Egypt)  he  saw  on  one  occasion  ten  or  twelve 
women  going  about  the  city,  and  inviting  people  to  a  banquet  by  a 
9 


04  THE   PROVERBS    OF    SOLOMON.  [cH.  1%. 

4.  "  Whoever  is  simple,  let  him  turn  aside  hither  !" 
To  him  who  is  void  of  uiiderstaiidiiig  she  saitli, 

5.  ''  Come,  eat  of  my  bread, 

••'  And  drink  of  the  wine  which  I  have  mingled^ 

<>.  '^  Forsake  folly  and  live  ; 

^^  And  go  in  the  way  of  understanding  ! 

7.  '''  He  that  reproveth  a  scoffer,  bringeth  upon 
himself  shame ; 

''  And  he  that  rebuketh  a  wicked  {inaJi,  hringetk) 
upon  himself  a  stain. 

peculiar  cry  or  noise.  She  calleth,  i.  e.,  by  the  instrumentality  of  her 
femule  messengers.  Thus  "Pharaoh  sent  and  called  Joseph" j 
■whicli  signifies  that  Pharaoh  sent  a  messenger  who  called  him,  <tc". 
Gen.  41:  14.  It  was  common  among  the  Jews,  and  also  not  unfre- 
quent  among  the  Greeks  and  Romans,  to  represent  what  was  done 
by  any  one  for  auotlier,  as  done  by  himself.  See  Matt.  8:  7.  comp. 
Lu.  7:  G.  Mar.  10;  35.  comp.  Matt.  20:  20.  This  custom  gave  rise 
to  tlie  legal  maxim— Q/a/ac?Y  per  aliiim  facit  per  sc — '-He  who  does 
a  thing  by  means  of  another,  does  it  himself,"  i.  c,  he  is  considered 
in  law  as  doing  it  himself.  Chald.  Syr.  and  Yulg.  "that  they 
might  call." 

4.  Turn  aside  hither, — lit.  depart  hilh':r,  i.  e.,  turn  aside  from  the 
path  of  the  simple,  in  which  he  is  walking,  and  enter  the  palace  of 
Wisdom.     ("\p*,  Kal  fut.  of  TiDj  put  for  the  usual  form  n-'D'-) 

5.  My  bread,  i.  e.,  the  feast  which  I  have  prepared.  Dll'^,  Icchrm, 
sig.  first,  food  in  general,  and  vl  feast;  then,  secondlj'  and  specifically 
bread- 

G.  And  live,  i.  e., '  that  you  may  live,'  or  '  so  shall  you  live.'  The 
A''atican  Sept.  "that  you  may  reiga  forever,""  But  the  Alexandrine 
Sept.  "  that  you  ma}^live." 

7.  Tlie  \A\YSiSQ  bringeth  \iponhim&elf  shame,  here  imports  that  he 
veceives  in  return  for  his  friendly  reproof  shameful  treatment.  He 
is  vilified  and  abused  by  him  whose  good  iie  sought. — The  word 
0-113.  mum,  in  the  second  member  of  the  verse,  sig.  a  spot,  blemish. 
It  is  sometimes  used  in  a  physical  sense  of  a  corporeal  blemisTi; 
and  at  other  times,  as  here,  of  a  moral  spot,  or  stain.     Literally,  it 

4.  "  Turn  hither,"  Boothr. — "turn  and  come  hither,"  French. 
'T.  "It  is  a  blot,"  Stuart,  '^ooiXn. ="  bringeth  upon  himself  reproach,"  French. 


CH.  IX.]      THE  PROVERBS  OF  SOLOMON. 


05 


8. '"  Heprove  not  a  scoffer,  lest  he  luite  thee ; 
'*  Hebnke  a  wise  {luan),  and  he  will  love  thee. 

9.  '^Give  {instmction)  to  a  wise  {man)  anl  he  will 
become  still  wiser ; 

*' Teach  a  righteous  (?««?e),  and  he  will  increase  {in) 
learning. 

10.  ''The  fear  of  Jehovali  is  the  bc^glnning  of  wis- 
dom ; 

^'  And  the  knowledge  of  the  Most  Holy  is  nnder- 
standinGf. 


is  his  slain  or  blut^  \.  e.,  it  is  a  reproach  to  hiai.     Sept.  "shall  dis- 
grace himself." 

8.  Reprove  7int  a  scofcr—"The  sacred  writer  is  very  far  from 
meaBing  to  assert,  that  it  is  a  matter  of  little  consequence  whether 
scoffers  be  reclaimed  from  their  evil  course,  or  that  no  hazard  is  to 
be  run  in  endeavoring  to  effect  this  most  desirable  end.  He  merely 
states  the  result  of  his  experience  to  be,  that  these  wicked  persons, 
while  they  continue  in  such  a  frame  of  mind,  will  not  only  refuse 
to  listen  to  the  voice  of  admonition,  but  probably  heap  upon  such 
as  presume  to  offer  it,  reproach  and  contumely,"  French.  The  te,xt 
contains  simply  a  salutary  caution  founded  on  experience  and  ob- 
servation, against  indiscriminate  reproof.  "  Kindle  not  the  coals  of 
a  sinner,  lest  thou  be  burnt  with  the  flame  of  his  fire?"  Ecclus.  8:  10. 
Comp.  Matt.  7:  6.  Rebiike  a  vjise  man. — It  is  as  great  a  proof  of  wis- 
dom to  take  a  reproof  well,  as  to  give  it  well.     See  Ps.  141:5. 

9-  Giveto  aiviseman,  sell,  instru^iiov,  or  admonition,  counsel. 
np^,  Icqach,  which  is  to  be  supplied  from  the  end  of  the  verse. 
Comp.  ch.  4:  2.  Chald.  "  Teach  a  wise  man."  Sept.  Syr.  and 
Vulg.  "  Give  an  oi)portunity." 

10.  See  eh.  1:  7.  The  repetition  of  the  sentiment  here,  shows 
the  importance  which  the  writer  attached  to  it.  By  the  Moit  II  hi 
is  meaut  God,  synonymous  with  Jehovah  in  the  parallel  clause. 
The  plural  D\i:>np.,  qedoihim,  like  □'n'7K%  dohini,  is  used  for  the  sin- 
gular by  way  of  eminence,  and  to  give  intensity  to  the  meaning. 
See  chap.  30:  3.     Sept.  and  Vulg.  "the  knowledge  of  saints,"  or 

a  ''Give  reproof,'  lio]4en-^"  gii'e  to  a  wise  })ian,"  Stu&rt—"  instrucf  the  ivh.;- 
^;.oothT.='f  in  trfte  knoiv/edur,".  Uoldm^-'  increase  fiis  learning,"  French,  Noye.->->. 
<.'£^t/  to  his  learning,"  Stuart, 
~10,  '*HjIi/  one,"  Koiden— "|  oflioli/  t/iings.W  Booth). . 


96  THE   PROVERBS    OF   SOLOMON.  [cH.  IX. 

11.  "  For  by  me  thy  days  shall  be  multiplied  ; 
^'  And  years  of  life  shall  be  added  to  thee. 

12.  "If  thou  art  wise,  thou  wilt  be  wise  for  thyself; 
"But  if  thou  scornest,  thou  alone  shalt  bear  (iV)." 

holy  persons,  i.  e.,  of  pioHs  persons  generally,  and  especially  of 
those  who  instruct  others  in  the  fear  of  God.  So  Junius,  Geier, 
Castellio^  Piscat.  Others,  "of  holy  things,"  i.  e.,  whatever  relates 
to  the  service  of  God.  Both  these  interpretations,  however,  are  op- 
posed to  the  parallelism. 

J  11.  And  years,  of  life,  Ac— Lit.  "And  years  of  life  shall  they  add 
to  thee."— the  third  person  plural  of  the  active  verb  being  used  im- 
j^ersonally,  as  in  ch.  3;  2. 

12.  He  who  becomes  wise,  and  profits  by  the  reproof  and  in- 
struction of  Heavenly  Wisdom,  will  be  wise  to  his  own  unspeaka- 
ble advantage,  both  as  it  respects  this  world  and  the  world  to  come. 
But  he  who,  on  the  contrary,  scorns  and  scoffs  at  religion  and  sacred 
things,  shall  alone  endure  the  punishment  due  to  his  folly  and  wick- 
edness. There  is  an  ellipsis  of  the  object  after  the  verb  lo  bear,  in- 
dicating the  consequence  or  punishment  of  such  derision  and  neglect. 
Hence  some  supply  instead  of  the  neuter  pronoun,  the  word  "pun- 
ishment." "  Every  instance  of  truly  wise  acting  is  an  accumula- 
tion made  sure  for  the  benefit  of  the  doer.  It  cannot  be  lost,  it  is 
like  water  to  the  earth.  The  drop  of  water  that  trembled  on  th^- 
green  leaf,  and  glittered  in  the  morning  sun,  seems  to  be  lost,  when 
it  exhales  in  the  air  unseen;  but  it  is  all  in  safe-keeping.  It  is  held 
in  trust  by  the  faithful  atmosphere,  and  will  distil  as  dew  upon  the 
ground  again  when  and  where  it  is  needed  most.  Thus  will  every 
exercise  of  wisdom,  although  fools  may  think  it  thrown  awaj'^,  re- 
turn into  your  own  bosom,  when  the  day  of  need  comes  round. 
Equally  sure  is  the  law  that  the  evil  which  j-ou  do,  survives  and 
comes  back  upon  3-ourself.  The  profane  word,  the  impure  thought, 
the  unjust  transaction — they  are  gone  like  the  wind  tha't  whistled 
past,  and  you  seem  to  have  nothing  more  to  do  with  them.  Nay, 
but  they  have  more  to  do  with  you.  Nothing  is  lost  out  of  God's 
world,  physical  or  moral.  Sins^  like  water,  are  not  annihilated, 
although  they  go  out  of  sight.  They  fall  at  last  with  all  their 
weight  on  the  sin-doer."  Arnott.  Sept.  "  Son,  if  thou  art  wise,  thou 
wilt  be  wise  for  thyself  and  for  thy  neighbor;  and  if  thou  shoul^at 

\i.  "  B.-ar  Ihe pnnishmrnf,"  Holden,  French. 


CH.  XI.]  THE    PROVEUBS    OP   SOLOMON.  97 

13.  The  foolish  woman  is  noisy : 
She  is  simple  and  knoweth  nothing. 

14.  She  sitteth  at  the  door  of  her  house — , 
On  a  seat  in  the  highest  places  of  the  city — 

15.  To  call  to  those  wlio  pass  on  the  way, — 
Who  are  going  straight  forward  in  their  paths. 
If).  "Whoever  is  simple,  let  him  tm-n  in  hither:*' 
And  to  him  who  is  void  of  understanding,  she  saith, 

prove  M'icked,  tliou  alone  wilt  bear  tlie  evil,"  The  version  tlien 
adds  tlie  following:  "He  that  stays  himself  upon  falsehoods,  at- 
tempts to  rule  the  winds,  and  the  same  will  pursue  birds  in  their 
flight;  for  he  has  forsaken  the  ways  of  his  own  vineyard,  and  he 
has  caused  the  axles  of  his  own  husbandry  to  go  astray;-  and  he 
goes  through  a  dry  desert,  and  {a  land)  appointed  to  drought,  and. 
he  gathers  barrenness  with  his  hands  "  This  addition  is  contained 
also  in  the  Arabic  and  Syriac;  but  from  whence  the  Greek  inter- 
preters drew  it  is  not  known.  (nvS,  Kal  per^  2d  pers.  sing,  of 
^■h-    «*?^n,  Kal  fut.  of  J<l!'i.) 

T      •  T  T 

13.  Tkefuolsh  xooinan  is  literally  (he  u-omnn  of  folij.  Some  Com- 
mentators suppose  the  phrase  to  indicate  folly  itself,  and  take  the 
passage  to  be  an  allegorical  descripUon  of  folly  personified  and 
represented  as  a  female,  so  as  to  form  a  contrast  with  the  preceding 
personification  of  wisdom.  But  "as  the  term  woman  is  expressly 
mentioned,  and  as  the  description,  especially  in  vs.  17,18,  compared 
with  ch.  2:  18.  5:  5.  is  that  of  a  harlot,  and  as  in  this  book  the 
transition  is  frequent  from  discoursing  pf  wisdom  to  warning  against 
harlots,  (see  ch.  2:  16.  5:  3.  7:  5)  it  is  more  probable  that  a  literal 
harlot  is  here  intended."  (Noyes.)  Noisy,— &ee  ch.  1:  22.  7:11. 
Simple,  or  silly, — literally  a  wovian  (n5:f.SI,  esheih,  understood)  of  sim^ 
plicities.  The  abstract  for  the  concrete,  and  the  plur.  may  be  used 
to  give  emphasis  and  intensity  to  the  meaning,  in  which  case  the 
import  would  be  very  simjle.  Knov:€th  noUdn^,  i.  e  ,  which  is  proper- 
and  salutary.     Sept.  and  Arab.  "  Knoweth  no  shame." 

15.  Travellers  inform  us,  that  it  is  still  the  practice  in  tlie  East 
for  prostitutes  to  sit  at  the  door  of  their  houses,  dressed  in  the  most 
alluring  garb  which  they  can  display.  Who  are  going,  &c.,  i.  e., 
who  are  attending  to  their  own  proper  business,  lit.  ivho  viake  straight 
their  vmys. 

13.  "  Folly,"  Boothr.  French. 
9.1. 


99  THE  PROVERBS  OF  SOLOMON.      [CH.  IX. 

17.  "  Stolen  waters  are  sweet, 

"  And  bread  {eaten)  in  secret  is  pleasant."' 

18.  But  he  knoweth  not  that  the  shades  are  there  ; 
That  her  guests  {are)  in  the  depths  of  sheoL 


17.  stolen  waters  are  sweet  is  an  allegarical  proverb  applied  here 
to  the  crime  of  illicit  intercourse  with  abandoned  women.  Bread  in 
secret  is  lit.  bread  of  secret  places,  i.  e.  bread  (food)  eaten  clandestinelj. 
The  abandoned-  woman  addresses  only  the  depraved  passions  of 
men,  and  allures  by  proposing  the  pleasure  of  enjoying  what  is  for- 
bidden. "  The  power  of  sin  lies  in  its  pleasure;  if  stolen  waters 
were  not  sweet,  none  would  steal  the  waters.  This  is  part  of  the 
mystery  in  which  our  being  is  involved  by  the  fall.  It  is  one  of 
the  most  painful  features  of  our  case.  Our  appetite  is  disordered. 
Sin,  whi^h  is  death  to  a  man's  soul,  is  yet  sweet  to  the  man's  taste. 
Jhey  who  give  the  rein  to  carnal  appetite  are  daily  brought  more 
under  its  power.  It  grows  by  what  it  feeds  on.  If  sin  had  no 
sweetness,  it  might  be  easier  to  keep  from  sinning.  Satan  might 
fish  in  vain,  even  in  this  sea  of  time,  if  he  had  no  bait  on  his  hook, 
that  is  pleasant  to  nature.  Beware  of  the  bait,  for  the  barb  is  be- 
neath it.  But  it  is  only  in  the  mouth  that  stolen  water  is  sweet; 
afterwards  it  is  bitter.  Sin  has  pleasures,  but  they  last  only  for  a 
season,  and  that  a  short  one."    (Arnott  ) 

"Nitimur  in  vetitum  semper,  cupimusqite  negata; 
Sic  interdictis  imminet  ieger  aquis.'' 

*' We  always  strive  for  what  is  forbidden,  and  desire  tliat  which  is 
denied;  just  as  a  sick  man  thirsts  for  interdicted  waters." 

18.  The  shades,  see  ch.  2:  18.  The  Sept.  adds  the  following: 
*'But  hasten  away;  delay  not  in  the  place,  neither  fix  thy  eye  upon 
her;  for  thus  shalt  thou  go  through  strange  water;  and  do  thou  ab- 
stain from  strange  water,  and  drink  not  of  a  strange  fountain,  that 
thou  mayest  live  long,  and  years  of  life  may  be  added  to  thee." 

18.  "  The  dead,"  Holden,  French,  Nojes — "  miserable ghosfs  "  Boothr  ="  fiadcs," 
Boathr.  Holden— "/At'  undcr-world,"  Noyes.  Stuart — "  the  grave,"  French. 


PAKT    II. 

CIIAPTEE    X.— XXII.    IG 

[various  connected  proverbs.] 


CHAPTER  X. 


1.  The  Proverbs  of  Solomon. 

A  wise  son  maketli  a  glad  father ; 

But  a  foolish  son  is  the  grief  of  his  mother. 

1.  With  this  chapter  commences  the  second  part  of  this  inslrvic- 
tive  book.  It  is  entirely  unlike  the  first  in  its  form  and  atructuro, 
as  well  as  subject-matter.  Instead  of  a  continued  discourse  on  tlie 
nature  and  excellence  of  Heavenly  Wisdom,  the  advantages  of  vir- 
tue and  the  pernicious  and  destructive  effects  of  vice,  this  part  i? 
composed  of  moral  aphorisms  and  prudential  maxims  detached  and 
following  each  other  without  any  perceptible  connexion.  Hence  the 
new  title  in  the  first  verse,  which  more  appropriately  belongs  to  this 
portion  of  the  book,  since  the  preceding  part  is  rather  a  suitable  in- 
troduction to  the  proverbs  properly  so  called.  Tlie  Proverbs  are 
here  arranged  with  care  and  skill,  for  the  most  part  in  couplets,  of 
which  the  sentiment  expressed  in  the  first  member  is  in  contrast 
with  that  in  the  second;  thus  forming  a  series  of  antithetical  paral- 
elisms.  It  is  frequently  the  case  in  these  proverbs,  that  a  person  or 
thing  is  expressed  in  the  first  line  of  the  verse,  and  implied  in  the 
second,  and  vice  versa.  Thus  in  this  verse  hoik  parents  are  to  be 
understood  as  referred  to  in  both  clauses,  although  the  father  only 
is  named  in  the  one,  and  the  mother  in  the  other.  See  ch.  17:  25. 
19;  23.  Wisdom  and  folly,  in  the  writings  of  Solomon,  have  refer- 
ence, as  has  been  before  remarked,  to  moral  conduct.  A  wise  son 
is  one  who  studies  to  become  virtuous  and  pious;  a  foolish  son  is 
one  who  does  just  the  opposite.  He  cares  nothing  for  the  wisdom 
whijh  comes  from  above,  and  hence  his  course  is  perpetually  down- 
ward. 


100  THE   PROVERBS   OF   SOLOMON.  [CH.  X. 

2.  The  treasures  of  wickedness  do  not  profit; 
But  righteousness  delivereth  from  death. 

3.  Jehovah  will  not  suffer  the  righteous  {man)  to 
famish. 

But  he  repelleth  the  covetous  desire  of  the  wicked. 

4.  He  that  workcth  with  a  slack  hand  becometh  poor ; 
But  the  hand  of  the  diligent  maketh  rich. 

2.  The  treasures  of  wichedmss  are  treasures  acquired  by  wicked 
means,  as  in  Micah  6:  12.  Wealth  obtained  by  unlawful  and  dis- 
honest means,  such  as  gambling,  cheatingjfraud, theft,  oppression  and 
extortion,  or  by  pandering  to  the  vices  of  mankind,  instead  of  really 
and  permanently  profiting,  is  attended  by  a  secret  curse,  -which 
soon  wastes  it.  It  cannot  protect  the  possessor  from  retributive  jus- 
tice in  this  world,  much  less  from  the  penalt}^  of  God's  violated  law 
in  the  world  to  come.  Matt.  16:  28,  By  death,  in  this  place,  is  pro- 
bably not  intended  corporeal  death  in  the  ordinary  course  of  nature, 
for  from  this  neither  wealth,  however  acquired,  nor  righteousness, 
however  eminent,  can  ultimately  protect  us.  It  refers  rather  to  death 
caused  by  sinful  acts  or  sinful  indulgences — premature  or  violent 
death.  Righteousness,  on  the  contrary,  brings  with  it  the  blessing 
of  along  and  happy  life.  Such  at  least  is  its  manifest  tendency, 
and  such  is  often  its  actual  effect.  The  proverb,  however,  in  both 
its  parts,  holds  true,  and  even  with  greater  certainty,  in  respect  lo 
the  second  death — the  retributionsof  eternity.  Seech.  11:4.  Some 
give  to  npTV.  izedaqa,  here  the  specific  signification  of  beneJiccnc»-~ 
liberality  towards  the  poor.  SoTobit  12:  8,  9.  "It  is  better  to  give 
alms  than  to  lay  up  gold;  for  alms  deliver  from  death."  But  the 
restrictive  meaning  is  quite  unnecessary  here,  and  not  as  suitable 
as  the  more  general  and  ordinary  signification.  Sept.  "  Treasures 
shall  not  profit  the  lawless." 

3.  The  ri^Meou^, — lit.  the  soul  of  the  righteous, — an  idiomatic  ex- 
pression for  the  righteous  soul,  or  person.  Comp.  Ps.  37:  5.  nir», 
hava,  a  desire ,  cupidity ,  from  n'r?,  haya,  to  be,  to  breathe  after,  to  desire. 
It  is  intensive,  and  denotes  eager,  or  covetous  desires.  (3'^^',  Hiph. 
used  in  a  permissive  sense.) 

4.  In  this  proY^b,  and  also  in  the  one  which  follows,  indolence 
is  contrasted  with  diligence.  Industry  was  the  law  of  paradise, 
and  though  now  it  bears  the  stamp  of  the  fall,  it  ia  still  overruled 

36.  "  Treaaurcs  wkkedli/  obtained,"  Hooihx. ="  benejlcence,"  Frenck. 


CH.  X.]  THE   PROVERBS   OF    SOLOMON.  101 

5.  He  that  gathcreth  in  summer  is  a  wise  son  ; 
But  be  that  sleepeth  in  harvest  is  a  son  causing 

shame. 

6.  Blessings  arc  upon  the  head  of  the  righteous 
(inan) ; 

But  violence  shall  cover  the  mouth  of  the  wicked. 

as  a  present  blessing.  i^'W  in  the  ordirtary  course  of  DiV'ine  Provi- 
dence the  hand  (i.  e.  the  labor)  of  the  diligent  maketh  lich;  while 
it  is  equally  true,  that  pol^erty  is  tery  frequently  the  natural  conae- 
queuce  of  indolence.  The  maxim  here  laid  down  in  reference  to 
the  business  and  gaifis  of  this  life,  is  equally  applicable  in  a  some- 
what different  sense  to  the  concerns  of  eternity.  Diligence  is  alike 
necessary'  to  the  acquisition  of  treasures  within  or  beyond  the  reach 
of  rust  and  decay.  "Debts  will  rise  above  the  gains;  corruptions 
tv^ill  gain  groUnd  on  the  graces,  unless  there  be  a  Watchful  heart  and 
a  diligent  hand."  The  Sept.  adds  to  this  verte:  "  A  son  who  is  in- 
structed shall  be  wise,  and  shall  use  the  fool  for  a  servant.*'  The 
Vulg.  subjoins  to  this  verse:  "He  who  contends  with  lies,  feeds  cm 
the  winds;  he  also  follows  flying  birds."  (tH"^,  more  commonly 
written  5I'"»,  Kal  part  of  m'^,  the  aleph  epenthetic.) 

5.  Not  only  is  diligence  necessary,  but  diligence  at  the  proper 
time.  Forethought  is  here  opposed  to  improvidence.  A  wise  man 
will  have  an  eye  on  the  future,  and  faithfully  employ  the  summer 
of  life  in  making  suitable  pro-vision  for  old  age.  So  also  will  the 
Christian  improve  the  present  opportunity  to  work  out  his  salvation, 
knowing  that  the  night  of  death  will  soon  overtake  him.  A  son, 
causing  shame  is  a  base  and  degenerate  son,  who  by  his  indolence 
and  folly  brings  poverty  and  disgrace  on  himself,  and  on  the  family 
of  which  he  is  a  member.  Sept.  '•  A  wise  son  is  saved  from  heat; 
but  a  lawless  son  is  blighted  by  the  winds  in  harvest."  (3^7^.  ^'iph. 
part,  employed  in  the  intransitive  sense  of  Kal,  which  is  not  used. 
B^:2D,  Hiph.  part.^of  ty.',3,  ch.  17:  2.  19:  26.  29:  15.) 

6.  Blessings  from  God  are  invoked  on  the  righteous  man  for  his 
pious  and  virtuous  example,  his  wise  and  friendly  counsels,  and  his 
beneficent  deeds,  by  those  who  have  profited  by  his  example,  or 
have  been  benefitted  by  his  deeds.  The  antithetical  clause  of  the 
verse  may  be  rendered,  But  the  mouth  of  the  wicked  conceakth  violence. 
Between  these  two  renderings  commentators  are  divided.     The  first 

G.  "  Hut  the  mouth  of  the  tvkhed  concealeth  violence,"  French,  Stuart. 


102  THE    PROVERBS   OF    SOLOMON.  [cH.  X. 

7.  The  memory  of  tlie  just  {man)  is  Llessed  ; 
But  the  name  of  the  wicked  shall  rot. 

13  supported  by  the  Sept.  Viilg.  and  Chald.  and  is  adopted  by  Ju- 
nius, Piscator,  Geier,  Schultens,  Dathe,  Rosen.,  Holden,  Boothr  , 
and  Is"oyes  ;  while  the  second  is  supported  by  the  ancient  Greek 
trasslations  of  Aquila,  Symm,  and  Theodot.,  and  adopted  by  A. 
floret,  Munster,  Pagnini,  Castel.,  French  and  Stuart.  According  to 
the  former  the  sense  would  be,  tlie  wicked  man  will  be  struck  dumb 
by  the  woes  and  disgrace  brought  upon  him  by  his  deeds  of  violence 
and  baseness.  Comp.  Mic.  7:  10.  Ps.  44:  16.  Jere.  51:  51.  The 
righteous  man's  good  deeds  shall  return  in  showers  of  blessings  on 
his  head;  while  the  violent  wrong  doing  of  the  wicked  man  shall 
in  its  consequences  and  punishment  cover  his  mouth — put  him  to 
shame  and  confusion  of  face — overwhelm  him  with  infamy,  dis- 
grace, and  mortification.  According  to  the  latter,  the  sense  would 
be,  the  wicked  endeavor  by  studied  and  deceptive  silence  or  evasive 
language,  to  conceal  the  maliciousness  of  their  hearts,  and  the  in- 
jury which  they  meditate  against  others,  that  they  may  strike  the 
surer  blow.  In  such  cases,  the  injured  party  can  hardly  be  expected 
to  bestow  a  benediction,  or  invoke  a  blessing  on  the  aggressor.  This 
last  thought,  which  is  supposed  to  form  the  real  antithesis,  is  here, 
as  often  elsewhere,  implied  but  not  expressed.  The  collocation  of 
the  words  in  the  original  would  favor  the  opinion  that  mouth  is  the 
subject,  and  that  violence  belongs  to  the  predicate.  But  in  a  case  so 
doubtful,  I  prefer  to  adhere  to  our  Standard  Tersion. 

7,  The  memory  of  the  just  and  upright  man  shall  be  held  in 
honor  and  esteem  (lit.  for  a  blessing.  Sept.  and  Vulg.  inth  praises.) 
Every  one  who  recalls  the  remembrance  of  such  a  man,  will  do  so 
with  praising  his  virtues  and  invoking  a  blessing  on  him,  as  is  still 
the  custom  in  the  East.  On  the  contrary,  the  name  of  the  wicked 
will  be  loathsome  and  disgusting  while  remembered,  and  soon  will 
sink  into  oblivion.  It  seems  to  be  an  instinct  of  humanity  to  desire 
]>osthumous  reputation.  All  men.  in  whom  virtuous  and  generous 
feelings  and  sentiments  have  not  been  extinguisUed  by  the  power 
of  vice,  desire  to  be  kindly  and  affectionately  remembered  after  their 
decease.  This  desire  gives  rise  to  many  a  noble  and  beneficent 
deed,  and  prevents  tlie  commission  of  many  a  wrong  act.  It  is  a 
feeling  which  is  set  in  the  machinery  of  God's  moral  government, 
ps  a  valuable  power  impelling  to  righteous  acts.  It  forms  a  link  in 
that  chain  of  motives  for  good,  which  God  in  his  Word  is  pleased 
tp  sanction  and  approve. 


en.  X.]  THE   PROVERIJS   OF   SOLOMON.  ^        10^^ 

8.  The  wise  in  heart  will  receive  i^irecopts  ; 
But  a  foolish  talker  shall  tall  headlong. 

9.  He  that  walketli  uprightl^^  walketh  securely  ; 
But  he  that  perverteth  his  ways,   shall   be  ma^lo 

known. 


8.  The  heart  is  the  seatof  ttue  wisdoni,  and  a  teachable  spirit 
is^the  best  proof  of  its  existence  and  ilifiuenee.  The  Jruly  wist* 
man  will  open  his  ear  to  all  good  advice  and  instruction,  and  espe- 
cially to  the  precepts  of  God's  holy  Word,  and  will  escape  the  many 
evils  to  which  the  ignorant  and  foolish  are  exposed.  On  the  con- 
trary, the  foolish  talker — the  man  who  shows- that  he  is  destitute  of 
true  wisdom  by  talking  foolishly,  inconsiderately  and  wickedly, 
will  involve  himself  by  his  loquacity  in  trouble  and  danger.  FooU 
is/i  taUer,— [it.  a  fool  of  lips.  Sept.  "But  he  that  is  unguarded  in 
his  lips,  shall  he  overthrow  in  his  perverseuess."  (lOiS',  Niph.  as 
Kal  iutransiti\'^,  because  Kal  is  not  used.) 

9.  He  who  uniformly  conducts  himself  with  ui->rightness  and 
integrity,  acts  safely.  He  treads  on  firm  and  solid  ground,  which 
will  not  give  way  under  kis  feet,  and  precipitate  him  to  the  earth. 
But  he  that  turns  aside  from  the  path  of  integrity,  into  crooked  and 
dangerous  by-paths,  practising  deceit,  fraud,  and  dishonesty,  shall 
be  made  known,  i,  e.,  shall  be  detected,  exposed,  and  at  length  made 
to  suffer  the  punishment  dUe  to  his  duplicity.  "  The  term  upright 
as  applied  to  character,  seems  eminently  direct  and  simple;  yet  iii 
its  origin,  it  is  as  thoroughly  figurative  as  any  word  can  be.  It  is  a 
physical  law  declared  ajiplicable  to  a  moral  subject.  When  a  man's 
position  is  physically  upright,  he  can  stand  easily,  or  bear  much. 
He  is  not  soon  wearied:  lie  is  not  soon  broken  down.  But  if  hia 
limbs  are  uneven,  or  his  posture  bent,  he  is  readily  crushed  by  the 
weight  of  another;  he  is  soon  exhausted  even  by  his  own.  Tl>ere 
is  a  similar  law  in  the  moral  department.  There  is  an  attitude  of 
the  soul  which  corresponds  to  the  erect  position  of  the  body,  and  is 
called  uprightness.  The  least  deviation  from  the  line  of  upright- 
ness will  take  your  strength  away,  and  leaVe  you  at  the  mercy  of 
the  meanest  foe.  How  many  difficulties  a  man  will  go  through, 
whose  spirit  stands  erect  on  earth,  and  points  straight  up  to  hea- 
ven!" (Arnott.) 

8.  "  A  prating  fool,"  Holden,  Boothr.—'^  shall  fall,"  HoXden—"  shall  rush  head-, 
long"  Stuart — "  will  be  ojfended,"  Bootlir. 

y  "  Shall  be  detected,"  Hodgscn,  BuTell—"  shall  be  discovered,"  Stuart— 'S7'<"" 
be  punished,"  Noyee. 


104  THE  PROVERBS  OP  SOLOMON.       fcH.  X.' 

10.  He  that  winketh  with  the  eye  canseth  sorrow ; 
And  a  foolish  talker  shall  fall  headlong. 

11.  The  mouth  of  the  righteous  {man)  is  a  fountain 
of  life ; 

But  violence  shall  cover  the  moiltli  of  the  wicked. 

12.  Hatred  stirreth  up  strife  ; 
But  love  covereth  all  offences. 

10.  Winketh,  &c.— See  ch.  6:  13.  The  second  clause  of  this 
Verse  may  have  been  inadvertently  transferred  by  some  copyist  from 
verse  8.  In  the  Sept.  Syr.  and  Arab,  tlie  clatise  readt  tlius:  '^  Biil 
he  that  reproves  boldly  is  a  peace-maker."  The  parallelism  as  it 
stands  in  the  text  is  not  antithetical  but  constructive. 

11.  WOids  of  kindness,  charity  and  wisdom,  proceed  from  the 
mouth  of  the  righteous  man,  as  fertilizing  streams  proceed  from  the 
pure  fountain.  But  the  wicked  utters  the  language  of  violence  and 
injustice,  which  at  last  recoils  upon  himself,  and  brings  merited 
disgrace  upon  him.     See  v.  6. 

12.  Hatred  breeds  contention,  provokes,  magnifies,  and  multi- 
plies oflfences.  But  Love,  full  of  candor  and  inventiveness,  forgives, 
overlooks  and  palliates  offences,  conceals  from  observation  and 
apologizes  for  the  errors  of  others,  removes  aggravations,  puts  the 
most  favorable  construction  on  the  motives  and  actions  of  offenders, 
and  pours  water  instead  of  oil  upan  the  flame.  While  it  is  ever 
ready  to  pardon  and  excuse  the  injury  which  another  may  have 
done,  whenever  a  suitable  apology  is  made,  it  does  not  rigidly  scru- 
tinize or  wantonly  expose  his  faults,  nor  will  it  uncover  them  to  the 
public  gaze,  except  so  far  as  may  be  needful  for  the  ultimate  good 
of  the  individual,  or  for  the  benefit  of  the  community.  Some  com- 
mentators render  HD 3 f  ^255a,  to  pardon,  to  fonrive, — a  sense  which 
tropically  the  word  sometimes  has.  (Ps.  85:  2.  32:  1,  I^eh.  4:  5.) 
But  this  signification  more  properly  belongs  to  "133,  ^'«;'Aar;  and 
though  it  is  implied  here,  it  does  not  exhaust  the  meaning.  The 
terra  is  complex.  "  Where  hatred  reigns  every  trifle  excites  con- 
tentions; the  least  slip  is  resented  or  aggravated;  the  best  meant 
words  or  actions  are  misrepresented  or  misunderstodd,  and  nothing 
is  passed  over.  But  where  love  prevails,  mistakes  or  offences  will 
be  either  overlooked,  or  speedily  forgiven;  so  that  notwithstanding 
the  imperfections  of  tlose  who  live  together,  they  bear  with,  and 

li.  yardotu'tit  all  ojffetices,"  Boothr.— ■"  conccaleth  many  qffences,"  French. 


CII.  X.]  THE    PROVERBS    OF    SOLoMON.  1IJ5 

13.  Oil  tlie  lips  of  the  iiitoUigeut  (?nan)  wisdom  is 
Ibund  ; 

But  a  rod  is  for  the  hack  of  him  wiio  is  void  of  uii- 
<lerstiijidii]<^-. 

14:.  Wise  (meti)  treasure  up  knowledge;  ' 
But  the  mouth  of  a  fool  is  near  destructiou. 
15.  The  rich  man's  wealth  is  his  strong  city  ; 
The  destruction  of  the  poor  is  their  poverty. 


make  the  best  of  each  other."  (Scott.)  The  latter  clause  of  the 
verso  is  quoted  by  St.  Peter  (1  Pet.  4:  8),  and  alluded  to  by  St. 
James  (Ep.  5:  20).  Sept.  ''affection  covers  all  that  do  not  love 
strife."     (-l-jx^n,  Polol  fut.  of  l-i;'.) 

13.  Tlie  language  of  the  intelligent  man,  being  regulated  by 
wisdom  and  prudence,  procures  respect  and  excites  admii-ation.  On 
the  contrary,  that  of  tlie  fool  is  such  as  to  provoke  contempt,  indig- 
nation and  punishment.  The  usual  corporeal  punishment  of  the 
Mosaic  laAv  was  stripes.  Solomon  and  his  son  Rehoboam  admira- 
bly illustrate  the  contrast  presented  in  this  verse.  Sept.  "He  that 
brings  forth  wisdom  from  his  lips  smites  the  fool  with  a  rod." 

14.  Wise  men  treasure  up  in  their  memory  useful  knowledge, 
and  hold  it  ready  for  use  at  the  proper  time  and  place,  when  it  will 
most  conduce  to  their  own  benefit  and  that  of  otliers.  Comp.  ch. 
12:  23.  But  fools  are  more  forAvard  to  layout  than  to  lay  up.  They 
may  acquire  knowledge,  but  they  let  it  go  as  fast  as  tliey  get  it. 
They  put  their  winnowing  into  a  bag  with  holes,  and  soon  exhaust 
their  scanty  stock.  Hence,  though  ever  learning,  they  are  never 
wiser,  and  often  utter  not  only  what  is  useless,  but  what  is  perni- 
cious and  productive  of  positive  mischief  to  themselves  and  others. 
Comp.  ch.  18:  7. 

15.  In  this  aphorism  Solomon  describes  rather  what  is,  than  pre- 
scribes  wiiat  ought  to  be;  and  it  is  to  be  regarded  as  a  general,  not  a 
universal  truth.  "  The  verse  acknowledges  and  proclaims  a  promi- 
nent feature  in  the  condition  of  the  world.  In  all  ages  and  in  all 
lands,  money  has  been  a  miglity  power;  and  its  relative  importance 
increases  tvith  the  advance  of  civilization.    Money  is  one  of  the  prin- 


13.  "  Of  a  tna/i  of  discernment,"  French—"  of  the  prudent,"  Boothr.       , 
U.  "But  destruction  is  near  tlie  mouth  of  the  foolish,"  Holden— "ortM^f"//!  Sl^edtf 
dextructioH,"  French. 

l."!.  **  Their  pooertij  in  d  ism  a  >j  to  (he.  poor,"  French,  Noyes. 

.      10 


i06  THE  PROVERBS  UF  SOLOMON.       [OH.  X. 

16.  Tlie  gain  of  the  rigliteous  {mmi  tendeth)  to  life : 
The  revenue  of  the  wicked,  to  sin. 

cipal  instruments  by  which  the  affairs  of  this  world  are  turned,  and 
the  man  who  holds  that  instrument  in  his  grasp,  can  make  himself 
felt  in  his  age  and  neighborliood.  It  does  not  reach  the  divine  pur- 
poses, but  it  controls  human  action.  Over  against  this  formidable 
power  stands  the  counterpart  weakness."  (Arnott.)  Poverty  unhap- 
pily too  often  proves  an  insuperable  barrier  to  the  successful  and 
beneficial  emploj^ment  of  men's  native  talents  and  acquired  abili- 
ties. It  greatly  circumscribes  their  influence  and  usefulness."  It 
compels  them  to  give  way  to  those  wlio  possess  neither  their  intel- 
lectual power  nor  their  moral  worth,  and  exposes  them  to  severe  pri- 
vation, gross  neglect,  unjust  reproach  and  calumny,  and  eometimes 
to  suffering  and  ruin. 

"  Haud  facile  emergunt,  quorum  virtutibus  obstal 
Res  augusta  domi."  Jzivcn/d. 

"This  mournful  truth  is  every  where  confessed, 
Slow  rises  worth  by  poverty  oppressed."        Johnsoji. 

On  the  other  hand,  the  rich  man's  wealth  protects  him  from  many 
vituperations,  procures  for  him  influence,  deference  and  respect  far 
beyond  what  his  abilities  or  virtues  entitle  him  to,  and  serves  as  a 
talisman  against  many  of  the  greatest  vexations  and  sorrows  of  life. 
See  ch:  18:  11.  where  the  same  words  are  employed,  but  in  a  difter- 
ent  relation,  and  in  a  somewhat  different  sense.  The  Hebrew  word 
npno,  mcchiUa,  sig.  not  only  destruction,  ruin,  but  also  consternation, 
terror,  dismay,  dread;  and  the  second  clause  may  be  translated, 
"  The  poverty  of  the  poor  is  their  dread."  If  this  be  the  more  ac- 
curate rendering,  then  the  meaning  Svould  be  that  inconsequence  of 
the  numerous  evils  which  poverty  brings  Avith  it,  it  is  the  dread 
of  the  poor.  It  depresses  their  sjnrits  and  paralyzes  their  energies. 
Tlie  former  interpretation  is  supported  b^'^  the  Sept.,  which  is  fol- 
lowed by  Hoi  den,  Booth  r.  and  Stunil.  TJie  latter  by  the  Yulg.  and 
one  of  the  Hexapla  Versions,  and  is  preferred  by  Geier,  Gesenius, 
Rosenm.  Frencli  and  Noyes. 

16.  Tlie  Hebrew  word  nbl.'i:,  peuUa,  i)roperly  sig.  y-ork,  kdior,  oc- 
cupation.  But  here  and  in  ch.  11:  18,  it  is  put  by  metonymy  for 
gain,  earnings,  reward — the  fruits  of  labor,  as  the  parallelism  shows. 
The  Pighteous  man  makes  a  proper  nse  of  the  gain  whicli  he  ac- 

IG.  "  The  work  of  the  righteous,'^  ^tuBiXt—'^  the  earnings,'"  French,  Noyes=:"  wii«. 
isters  to  life,"  Frcncli,  Noycs=«'  to  ruin,"  Noycs— ««/o  deal  ruction,"  Bootlir.  Holdeii. 


CH.  X.]  THE   PROVERBS   OP  SOLOMON.  107 

17.  He  who  keepeth  instruction  is  (in)  the  way  of 

life ; 

But  he  who  refuseth  reproof,  goeth  astray. 

IS.  He  who  concealeth  hatred  [hath)  lying  lips  ;     . 

And  he  who  uttereth  slander  is  a  fool. 

19.  In  the  multitude  of  words  there  wanteth  not 
oflence ; 

But  he  who  restraiueth  his  lips,  is  wise. 

quires  in  the  honest  pursuit  of  his  vocation;  therefore  it  conduces 
to  his  own  support  and  enjoyment,  as  well  as  to  the  good  of  others. 
The  wicked  man,  on  the  contrary,  makes  his  acquisitions  subservi- 
ent only  to  selfish  gratification  and  sensual  enjoyment;  hence  to  him 
they  often  prove  a  source  of  dangerous  temptation  and  an  occasion 
of  sin,  instead  of  a  blessing.  Some  render  r\Xt3n,  chattath,  ruin, 
(lesirnction,  by  metonymy,  instead  of  ^in,  from  the  parallelism. 

17.  The  word  n^'DD,  malke,  (Hipli.  part,  of  n;*n,  thaa,)  is  ren- 
dered by  some  causctk  to  wander,  Icadeth  astray,  i.  e.,  he  leads  others 
astray  by  precept  and  example.  But  the  intransitive  meaning  is 
preferable,  on  account  of  the  parallelism,  and  is  generall^adopted 
by  interpreters,  both  ancient  and  modern. 

18.  He  who  conceals  his  hatred  under  the  semblance  of  friendly 
deportment,  and  disguises  his  enmity  under  false  pretences,  is  a 
dissembler,  and  possesses  lying  lips.  Disguised  hatred  and  open 
slander,  are  both  condemned  in  this  couplet.  Some  commentators 
render  "with  lying  lips"  as  in  our  standard  version.  According  to 
this  rendering  the  meaning  is,  that  both  he  who  conceals  hatred, 
and  he  who  utters  slander  are  alike  fools.  The  Sept.  Vulg.  and 
Syr.  translate  the  first  clause,  "Lying  lips  conceal  hatred,"  thus 
making  '■'  lips"  the  subject  of  the  proposition  in  manifest  violation 
of  grainmar,  both  as  it  regards  gender  and  number.  (t<VlD,  Hiph. 
l)art.  of  t<VV) 

19.  There  is  probably  allusion  in  this  apothegm  to  that  much 
and  idle  talking  {irohjloyuj)  which  proceeds  from  vanity,  self- 
conceit  and  folly,  and  is  indulged  in  witliout  regard  to  the  feelings 
or  character  of  others.  Such  loquacity  or  vain  babbling  is  seldom 
liarmless.    It  often  leads  to  unwarranted  interference  with  othev 

17.  "Leadeth  astray,"  Stuart.  19.  "  With  lying  lips,"  French. 

19.  "  In  7?iucti  speaking,"  French— "  i ransgression,"  Boothr.  Stuart— •'•  si«,"  Hoi- 


108  THE   niOVERBS   OV   J<OL©MON.  [CH.  X. 

20.  The  tongue  of  tlie  righteous  (7nfm)  is  (as)  choice 
silver ; 

The  heart  of  the  wicked  is  of  little  worth. 

21.  The  lips  of  the  righteous  (7nan)  feed  many ; 
But  fools  die  for  the  want  of  understanding. 

people's  business,  to  detraction,  falsehood,  misrepresentation,  inex- 
cusable exaggeration,  and  the  encouragement  of  low,  impure  and 
vulgar  ideas.  Indeed  there  arc  so  many  ways  of  offending  God 
and  man  by  the  abuse  of  the  gift  of  speech,  that  there  cannot  be  a 
more  necessary  part  of  self-discipline  and  self-restraint,  or  one  in 
which  the  exercise  of  true  piety  is  more  concerned,  than  the  govern- 
ment ."of  the  tongue.  (Comp.  Eccles.  5:  1-7.  Matt.  12:  36.  Eph.  4: 
29.)  The  government  of  the  tongue,  therefore,  is  a  searching  test 
of  the  sincerity  of  our  religion.  Consequently  it  is  a  part  of  wis- 
dom in  us  to  restrain  our  lips  not  in  silence  but  in  caution;  and  es- 
pecially is  it  so,  when  smarting  under  unjust  accusation  and  vitu- 
peration. "No  useful  speech  is,  of  course,  here  condemned,  nor 
that  flow  of  decent  language  which  takes  place  in  the  hilarity  of 
social  intercourse."  The  wise  of  all  nations  and  times  have  taught 
that  the  prudent  man  should  be  sparing  of  words.  '"'I  have  often 
repented,"  says  Xenocrites,  "  that  I  have  spoken,  but  never  lliat  I 
have  kept  silent."  (3-1,  Kal  inf.  constr.  of  D^*^-) 

20.  "  The  tongue  utters  words,  iho.  heart  conceives  them:  so  that 
tongue  and  heart  have  in  this  passage  substantially  the  same  thing 
in  view."  (Stuart.)  Both  are  used  metonymically  for  the  words  ex- 
pressed. The  words  of  the  righteous  man  are  choice  silver,  or  like 
choice  silver,  the  note  of  comparison  being  understood,  /.  e,,  ihey 
are  highly  esteemed  for  the  instruction  they  communicate:  while 
those  of  tlie  wicked  are  worthless.  (Comp.  Matt.  12;  34.  EccIur 
21:29.) 

21.  The  usefulness  of  instructive  discourse  is  here  again  com- 
mended under  a  new  metaphor.  It  is  said  to  feed  many,  since  it 
expels  ignorance  and  furnishes  salutary  nutriment  to  faith  and  vir- 
tue. To  feed  is  figuratively  to  instruct.  Tea.ching  is  frequently  re- 
presented in  Scripture  under  the  image  oi  feeding.  (Comp.  Jere.  3: 
15.  23:  4.  Ezek.  34:  «.14,23.  John  21:  15'  Acts  20:  28.  Eph.  4:  11. 
rPet.  5:  2,  3.)  An  Instructor  was  called  by  the  Hebrews  nj/\  roe, 
afeeder^  and  so  in  the  New  Test.  T:6tfXT.V,     Tlie  li'ps,^  i.  «,,  by  meto- 

%\.  "  fools  die  through  the  yuan,  void  of  understanding,"  French. 


CII.  X.]  THE    PROVERBS   OF   SOLOMON.  109 

!22.  The  blessing  of  Jehovah  maketh  rich, 
And  lie  adcleth  no  sorrow  with  it. 

"yrajj  i^ic  v}ords  of  the  righteous  man  supply  many  with'  spiritual 
food  and  intellectual  nourishment.  But  fools,  who  will  not  receive 
instruction,  perish  for  lack  of  knowledge.  Some  regard  nDH,  chnsar, 
as  a  proper  adjective,  instead  of  being  used  substantively.  If  tliis 
be  admitted,  then  the  second  member  would  read,  "But  fools  die 
through  the  man  void  of  understanding,"  i.e.,  in  consequence  of 
listening  to  his  wicked  suggestions  and  precepts. 

22.  The  leading  thought  implied  in  the  &Wme blessing  is  an  abun- 
dant increase  or  multiplication  of  favors,  both  temporal  and  spiritual. 
The  curse  of  God,  on  the  contrary,  is  a  privation  or  loss  of  good, 
and  the  infliction  of  numerous  positive  evils  upon  those  who  are 
the  objects  of  it.  The  blessing  of  Jehovah  makes  man  rich  in  tlie 
best  sense  of  the  word;  rich  in  comfort  and  in  the  possession  of  ra- 
ti(mal  and  spiritiuil  delight,  if  not  of  material  wealth.  Some  people 
grow  rich  without  God's  blessing;  and  some,  with  it.  The  differ- 
ence between  these  lie  here,  that  wealth  acquired  v-iik  God's  bless- . 
ing,  in  the  way  of  his  appointment,  agreeably  to  his  will,  in  obedi- 
ence to  his  laws,  and  in  humble  dependence  on  liis  aid,  brings  no 
a<lditional  sorrow  with  it.  It  is  obtained  honestly  and  righteously, 
and  it  is  enjoyed  thankfully  and  wifli  no  reproaches  of  an  accusing 
eonseience.  (See  Eccles.  2:  21-23.  5: 10, 11.  6: 1,2.)  The  meaning 
is  not  that  the  rieli  man,  though  he  may  have  become  such  ))y  the 
special  blessing  of  God,  will  be  exempt  from  sorrow;  but  that  his 
sorrow  will  not  in  such  a  case  be  necessarily  increased.  Such  is 
unl  tlie  ease  generally  with  riches  procured  by  unlawful  means,  or 
without  regard  to  the  will  and  approbation  of  the  Most  High.  It  is 
a  very  common  disadvantage  of  riches,  that  first  in  acquiring  Uiem, 
and  then  in  preserving  and  increasing  them,  as  well  as  in  their  loss, 
much  s(»rrow  as  well  as  care  and  anxiety,  is  brought  on  tlieir  pos- 
sessors; but  we  may  believe  that,  if  God  bestow  tlie  blessing,  he  will 
also  grant  witli  it.a  mind  serene  and  free  from  anxious  cares,  so  tliat 
the  possessor  will  be  enabled  to  enjoy  his  wealth,  (^pv,  Hiph.  fut. 
of  riD\  with  the  yodh  formative  omitted.) 

.2-2.  "Headdefh  not  sorrows  to  them  "  French— "awrf  ivith  it,  he  gii-eth  no  sor-- 
row,"  Boothr.— '•  nor  will  he  increase  sorrow  therewith,"  Stuart. 

10^^ 


110  THE   PROVERBS   OP   vSOLOMON.  [CH.  X. 

23.  As  it  is  a  pleasure  to  a  fool  to  do  mischief, 

So  is  wisdom  {a  pleasure)  to  the  man  of  understand- 
ing. 

24.  The  fear  of  the  wicked  {man)  shall  come  upon 
liira ; 

But  the  desire  of  the  righteous  shall  be  granted. 

23.  The  fool  takes  delight  in  doing  mischief;  but  the  man  of  un- 
derstanding, on  the  contrary,  takes  delight  in  acting  wisely.  The 
particle  l  vav,  in  the  second  clause,  is  used  as  a  correlative  term, 
answering  to  3  ki,  as,  in  the  first  clause. 

24.  The  fear — the  dread,  the  tenw  of  the  wicked  man: — put 
metonymically  for  the  object  of  fear — that  which  the  wicked  fears  • 
and  dreads  as  the  consequence  and  punishment  of  his  sins  (as  in 
Ps.  34:  4.  Isa.  66:  4);  on  the  contrary,  the  desire  of  the  righteous 
man  shall  be  granted  by  Jehovah.  The  verh  ^r\\,  ijitlen,  is  here 
used  impersonally,  or  Jehovah  may  be  understood  as  the  implied 
nominative.  "We  are  not  to  undisrstand  from  this  verse,  that  the 
wicked  only  fear,  and  the  righteous  have  only  desire  or  hope.  The 
wicked  have  hope  as  well  as  fear;  the  righteous  have  fear  as  well 
as  hope.  Both  characters  experience  both  emotions.  The  difference 
between  them  lies  not  in  the  existence  of  these  emotions  in  them 
now,  but  in  their  issue  at  last.  In  each  character  there  are  the  same 
two  emotions  now;  in  each,  at  the  final  reckoning,  one  of  these 
emotions  will  be  realized,  and  the  other  disappointed.  The  wicked , 
in  life,  both  hoped  and  feared;  at  the  issue  of  all  things,  liis  fear 
will  be  embodied  in  fact,  and  his  hope  will  go  out  as  a  lamp,  when 
its  oil  is  done.  The  righteous,  in  life,  both  hoped  and  feared;  at 
the  issue  of  all  things,  his  hope  will  be  satisfied,  and  his  fear  will 
vanish.  Fear  and  hope  are  common  to  the  two  in  time;  at  the  bor- 
der of  eternity,  the  one  will  be  relieved  from  all  liis  fear;  the  other 
will  be  deprived  of  all  his  ho]>o.  The  wicked  will  get  what  lie 
feared,  and  miss  what  he  hoped;  the  righteous  will  get  wljat  he 
hoped,  and  miss  what  he  feared."  (Arnott.)  (UXUn,  Kal.  fut.  3d 
pers.  fem.  of  Ki3,  with  sufiix.) 


2:i.  "But  wisdom  is  the  ddii^ht  of  the  man,"  ^r.  Fv'mch—"  but  wisdom  belotweth 
to  the  man,"  l^c.  Stuart.  ' 

24-  "He  will  grant,"  Stuart. 


CH.  X.]  THE   PROVERBS   OF   SOLOMOxV.  Ill 

25.  When  the  whirlwiii'l  passcth  over,  tlie  wicked 
{7na7i)  is  no  more  ; 

But  the  righteous  (hath)  an  everlasting  lonnihition. 

26.  As  vinegar  to  tlie  teetli,  and  as  smoke  to  tlie  eyes, 
So  is  a  sluggard  to  those  who  send  liim. 

27.  The  fear  of  Jehovah  prolongeth  life ; 

But  the  years  of  the  wicked  sliall  he  shortened. 

25.  lu  the  day  of  calamity,  Avhen  the  storm  of  divine  displeasure 
is  raging,  the  wicked  are  overwhelmed  in  the  tempest.  Thoir  house 
is  built  on  the  sand,  and  consequently  tumbles  down  and  falls  to 
pieces.  The  righteous,  on  the  contrary,  have  in  the  divine  favor 
and  protection,  an  everlasting  foundation,  sure  and  stable;  their 
hope,  faith  and  confidence,  are  built  on  the  rock  of  ages,  and  they 
remain  firm  and  unmoved  amid  the  most  violent  storms  of  trouble 
and  affliction.  See  Ps.  37:  36.  Calamity  is  frequently  rei)resented 
in  Scripture  under  the  image  of  a  whirlwind  or  tempest.  The  par- 
ticle 3  kirph,  before  the  Infin.  m:;;?,  cbor^  is  here  indicative  of  tim€= 
v^hcn.  The  u-icked — is  no  'nwrv,  lit.  tlum  is  'iwl  the  loiclcd  Sept.  "  van- 
ishes away." 

'As  some  tall  cliff,  that  lifts  its  awful  form.. 
Swells  from  tlie  vale,  and  midway  leaves  the  storm; 
Though  round  its  breast  the  rolling  clouds  are  spread, 
Eternal  sunshine  settles  on  its  head." 

26.  This  proverb  contains  a  lively  figure  of  the  vexations  caused 
b;^  the  Rluggar<l  to  his  employers.  As  vinegar  and  smoke  produce 
disagreeable  and  injurious  effects,  the  one  l)y  setting  the  teeth  on 
edge,  the  other  by  irritating  and  inflaming  the  eyes;  so  an  idle, 
loitering  messenger,  by  his  remissness  and  want  of  punctuality,  oc- 
casions disappoininient,  vexation  and  injm-y  to  those  who  place 
confidence  in  iiim. 

27.  7'/fc  fear  of,  or  rcvcrancc  for  Jehovah,  is  not  a  single  grace, 
but  includes  the  entire  circle  of  graces.  It  differs  essentially  from 
the  subjective  fear  of  the  wicked  in  this  respect,  that  they  fear  those 
whom  they  hate;  but  the  child  of  God  fears  him  whom  he  loves. 
The  sentiment  here  expressed  is  one  which  is  often  repeated,  and 
on  which  much  stress  is  laid  by  Solomon.  ProlowjicAk  life,  is  lit, 
nddcth  days.     See  ch.  3:  2,  comp.  Ps.  55:  23. 


•ib.  "  As  the  whirlwind  passes  by,  so  is  the  wicked  no  more,"  Noyes=."  the  righte, 
pus  is  an  everlasting  foundation,"  Noyes. 
27.  "  Shall  be  curtailed,"  French,  Stuart. 


112  THE   niO VERBS  OF  HOi^OMON.  [CH,  X, 

28.  The  hope  vt'  the  righteous  is  joyftil ; 

But  the  expectation  of  tlie  wicked  shall  perish. 

29.  The  way  of  Jehovah  is  a  fortress  to  the  upright ; 
But  it  is  destruction  to  the  workers  of  iniquity.' 

30.  The  righteous  (man)  shall  never  be  moved  ; 
But  the  wicked  shall  not  dwell  in  the  land. 


28.  Jo-ijfid— lit  joy.  The  hopes  of  the  righteous,  both  with  re- 
gard to  this  life  and  the  life  to  come,  are  in  their  very  nature  plea- 
surable, joy-inspiring-  and  comforting,  because  they  are  founded  on 
a  steadfast  reliance  upon  the  promises  of  God.  But  the  expecta- 
tions of  the  wicked,  on  the  contrary,  have  no  such  promises  to  rest 
upon,  and  consequently  they  are  productive  of  no  real  satisfaction, 
and  are  sure  to  end  in  disappointment.  There  is  happiness  in  the 
patient  hope  and  enduring  resignation  of  the  pious;  there  is  do- 
struetiou  to  the  brightest  expectations  and  most  ardent  and  passion- 
ate desires  of  the  wicked.  As  to  these  last,  Hope's  fair  torch  will 
at  length  expire,  never  to  be  relighted.  (See  ch.  1:  7.  Ps.  112:  20. 
Job  8:  19.  12:  20.  18:  14.) 

29.  The  vay  of  Jehovah  denotes  here  his  providential  arrange- 
ments and  dealings  with  men.  While  these  conduce  to  the  well- 
being,  safety,  and  happiness  of  the  righteous,  who  discern  the  wis- 
dom and  goodness  of  God  in  all  his  dispensations  towards  them, 
they  are  productive  of  misery  to  tlie  ungodly.  What  proves  a  savor 
of  lif*  to  one,  to  the  other  becomes  a  savor  of  death.  (Ps.  18:  .*^(). 
Deut.  32:  4.)  Some  expositors  interpret  tlie  ]»hrase  "  wa}^  of  Jeh^- 
vah  "  in  an  objective  sense,  as  denoting  that  course  of  life  wliioh 
Jehovah  prescribes  and  approves,  as  in  Ps.  5:  9.  25:  4.  27:  11. 
Others  connect  vxuj  with  vprigh' ,  instead  of  with  Jehovah,  as  in  ch. 
13:0,  and  render  the  clause  thus,  "Jehovah  is  strength  to  l)im  that 
is  upright  in  liis  way."  But  the  antithesis  favors  the  common  ren- 
dering, wliicli  is  also  more  accordant  with  the  analogy  of  Scripture. 

30.  Never  be  'iiuncd — i.  e.,  shall  never  fall  into  overwhelming  dif- 
ficulty and  irremediable  ruin,  but  shall  enjoy  a  permanent  state  of 
security  and  prosperity.  By  Ihc  land  is  most  prolialdy  intended  the 
]noiiii<A:d  Imid,  i.  e.,  Palestine.  But  under  that  promise  a  more  gen- 
eral truth  unquestionably  lies.  See  ch.  2:  21,  22.  The  Heb.  verb 
iOT3  '//w/,  in  Niph,  eonj.  is  here  and  in  Ps.  104:  .^i.  125:  1,  translated 

•iS.  "  Kiuietfi  ill  JM/,". French. 

29.  "  Ilim  that  is  upright  in  his  way,"  French,  Neves — "in  the  way,"  Eoothr.= 
•'  but  is  destruction,"  French,  ^inyes— "  destruction  shall  be,"  Boothr.' 


on.  X.]  TME   mo  VERBS  OP  SOLOMON.  113 

31.  The  mouth  of  the  righteous  (7nan)  bringeth  forth 
wisdom ; 

But  the  perverse  t<^gue  shall  be  cut  oft',     , 

32.  The  lips  of  tlie  righteous  (incm)  know  what  is 
acceptable ; 

But  the  mouth  of  the  wicked  is  perverse. 

in  our  English  Version  "removed,"  and  the  parallelism  favors  that 
rendering.  But  nearly  all  modern  commentators  agree  in  uniformly 
rendering  the  verb  "to  be  moved,"  and  lliis  appears  to  be  its  only 
proper  signification- 

31.  The  metaphor  in  this  aphorism  is  taken  from  a  tree.  The 
mouth  of  the  righteous  man  utters  wisdom  and  communicates 
knowledge,  as  a  sound  and  healthy  tree  produces  good  fruit.  But 
the  tongue  which  utters  perverse  and  pernicious  opinions,  is  like  a 
diseased  and  rotten  branch,  which  we  cut  off  as  not  only  useless 
but  injurious  to  the  tree. 

32.  This  aphorism,  like  the  proceeding,  relates  to  our  conversa- 
tion in  the  ordinary  intercourse  of  life.  The  pious  and  instructive 
discourse  of  the  righteous  man  is  well  pleasing  and  beneficial  to  his 
fellow  men,  and  acceptable  to  God. 


CIIAPTEE  XI. 

1 .  Deceitful  balances  are  an  abomination  to  Jehovah; 
But  a  perfect  weight  is  his  delight. 

1.  Decellfnl  balances,  or  scala. — Literally,  balances  of  deceit.,  so 
Marg.  Reading.  (See  Hos.  12:  7  (8).  Amos  8:  5.  Mic.  6:  11.)  By 
these  are  meant  scales  which  are  provided  with  false  weights,  i.  e., 
weights  either  too  heavy  or  too  \\g\\t.— Perfect  weight  is  literally  a 
stone  of  compJr.lencss.  Stones  were  universally  employed  in  ancient 
times  for  weiglits,  and  even  now  they  are  said  to  be  the  only  weights 
uBcd  in  many  parts  of  Palestine.  Tliey  were  called  just,  perfect,  or 
complete,  when  exactly  of  the  heft  required.     Deut.  25:  13,  15.  Marg. 

1.  "  A  false  balance,"  S.  V.,  Holden,  Tiooihr.—"  deceitful  scalex;'  Freivh— "/a/*e 
Siules,"  yioyes—"  balances  of  Jeceit,"  St\izri=" j us f  weipfht,"  S.  V.,  Holden,  Boothr. 
— "  complete  weight, "  .Stuart. 


114  THE  PROVERBS  OP  SOLOMON.      [CH.  XI. 

2.  (lVhe7i)  pride  cometli,  then  cometli  shame ; 
But  with  the  lowly  is  wisdom. 

3.  The  integrity  of  the  uprighj  shall  guide  them  ; 
But  the  pcrverseness  of  transgressors"  shall  destroy 

them. 

4.  Riches  profit  not  in  the  day  of  wrath  ; 
But  righteousness  delivereth  from  death. 

5.  The  righteousness  of  the  perfect  (man)  maketh 
his  way  plain ; 

But  the  wicked  (inan)  falleth  by  his  own  wickedness. 

Reading,  a  perfect  stone.  One  of  the  modes  by  which  dishonest  self- 
ishness seeks  to  attain  its  ends  is  the  use  of  false  or  inaccurate 
weights  and  measures.  This  was  doubtless  in  ancient  times  a  very 
common  practice.  But  with  the  advance  of  civilization  the  oppor- 
tunities of  accomplishiug  the  fraudulent  trick  become  less  frequent. 
The  dishonest  dealer  in  modern  times  finds  it  easier  to  impose  upon 
his  customers  in  the  quality  than  in  the  qucmtity  of  his  merchandise. 
Hence  the  extent  to  which  the  shameful  practice  of  adulteration  is 
carried.  But  the  principle  involved  in  this  apothegm  applies  to 
every  kind  of  unfair  and  fraudulent  dealing. 

2.  Shame,  mortification  and  disgrace,  are  the  frequent  attendants 
and  consequents  on  pride.  But  true  wisdom  is  the  companion  of 
humility. 

4.  The  day  of  vnalh  is  the  day  of  God's  displeasure,  when  he 
brings  evil  upon  men  as  the  just  punishment  of  their  sins.  The 
final  judgment  is  emphatically  such  a  day  to  the  wicked.  Compare 
our  Saviour's  declaralion,  Matt.  16:  26,  "What  shall  it  profit  a  man 
if  he  gain  the  whole  world  and  lose  his  own  soul" — his  eternal  life? 
See  Prov.  10:  2,  where  the  same  thouglit  is  enounced  by  a  varied 
expression.     (V;rv,  Hiph.  fut.  of  Sj^'-     S^^fP,  Hiph.  fut.  of  S^J.) 

5.  The  literal  meaning  of  the  phrase  a  plain  vjay  is  a  smooth, 
even,  level,  and  straight  road,  in  which  one  may  walk  without 
stumbling,  or  losing  his  way.  Righteousness  is  a  most  valuable 
guide  in  all  perplexities,  and  enables  the  good  man  to  pass  through 
life  in  safety,  comfort  and  prosperity.  The  wicked  man,  on  the 
contrary,  by  his  base  conduct,  throws  stumbling-blocks  in  his  own 
way,  over  which  he  falls  and  comes  to  ruin. 

Goodman  "  Frencli,  Noyes — "///c  upright,''  Bootlir.  Stuart. ="((i/7/  direct 


5.  "Goodman,"  Irencli,  No 
his  wai/,"  S.  v.,  Holden,  Boothr 


CH.  XL]  THE   PROVERBS   OV  SOLOMON.  il5 

6.  The  righteousness  of  the  upriglit  will  deliver 
them  ; 

But  transgressors  shall  be  taken  in  (their  own)  mis- 
chief. 

7.  When  the  wicked  man  dieth,  his  expectation  per- 
is heth  ; 

Yea,  the  hope  of  unjust  (men)  i)erisheth. 

8.  The  righteous  (?na7i)  is  delivered  from  trouble ; 
And  the  wicked  cometli  into  it  in  his  stead. 

0.  The  impure  (incm)  with  his  mouth  destroyeth  his 
neighbor ; 

But  by  the  knowledge  of  the  righteous  are  (me?i) 
delivered. 


6.  Retributive  justice  not  iinfreqiiently  takes  place  in  this  world, 
iind  unprincipled  men  reap  in  kind  the  just  recompense  of  the  inju- 
ries they  have  inflicted,  or  designed  to  inflict  on  others!  This  was 
particularly  the  case  under  the  Mosaic  law.  (Conip.  Ps.  7:  15, 16. 
9:  15.) 

7.  The  hopes  of  the  righteous  extend  into  eternity:  but  those  of 
the  wicked  are  bounded  by  time.  Terminating  in  some  earthly 
good, — riches,  honors,  or  pleasures, — they  are  dissipated  by  death. 
(See  ch.  10:  28.  14:  32.)  The  Septuagint  rendering  of  the  first 
clause  of  the  verse  is,  '•  At  the  death  of  a  righteous  man  his  hope 
does  not  perish."  This  reading  is  preferred  by  Boothroyd,  on  ac-^ 
count  of  its  bringing  out  more  fully  the  antithesis,  which  so  fre- 
quently occurs  in  this  part  of  the  book.  T^ie  authoritj-,  however, 
for  this  reading,  is  evidently  insufflcient;  and  yet  the  contrasted 
thought  is  doubtless  implied.  The  apothegm  clearly  appears  to  be 
grounded  on  the  belief  in  a  future  state  of  existence,  because  as  it 
rega:rds  this  world's  prosperity,  the  hopes  of  the  righteous  at  death 
come  to  an  end  as  well  as  those  of  11^^  wicked, 

9.  The  Hebrew  word  fT^^\,  duireph,  is  commonly  rendered  hijpo- 
crit,  after  the  Viilgate  hijpocrUa,  a  meaning  drawn  from  the  Talmud ic 
and  Rabbinic  usage,  but  apparently  without  foundation  in  the  He- 
brew, 01'  any  of  its  kindred  dialects.  It  denotes  a  profane,  impure^ 
godless  person, — one  who  is  morally  polluted,  and  uninfluenced  by 
regard  either  to  God  or  man.    (See  Job  8:  13.  13:  IG.  17:  24.)    Im- 

9.  "The hypocrite,'"  S.  V.,  Holden— " //</•  impious,"  Eoothr.— "M<r  profane  /k^r. 
.wn,"  French,  Noye.s— "«  vile  person,"  Stuart, 


il6  THE  TKOVERBS    OF    SOLOMON.  [CH.  XI. 

10.  When  the  righteous  prosper,  the  city  rejoiceth  ; 
And  when  the  wicked  perish,  there  is  shouting. 

11.  By  the  blessing  of  the  iipright  the  city  is  ex- 
ulted ; 

But  it  is  overthrown  by  the  mouth  of  the  wicked. 

pure  and  unprincipled  men  often  corrupt  and  destroy  others  V>y  their 
unchaste  conversation,  by  plausible  professioiis  and  ineinuatious, 
by  gross  misrepresentations  as  to  the  nature  of  religion,  its  evidences, 
and  its  moral  power,  by  slandering  pious  men  and  faithful  minis- 
ters, and  by  prejudicing  others  against  the  liumbling  doctrines  and 
holy  precepts  of  God's  Avord.  The  word  rendered  knov-lcdge  {^\\^^^ 
daalh)  may  be  used  independently,  and  not  in  regimen  with  ike 
righteous.  In  that  case  the  clause  should  be  rendered  as  in  the 
Standard  Version,  and  Vulgate,  "  By  knowledge  the  righteous  are 
delivered."  The  meaning  would  then  be,  that  the  righteous  are 
preserved  from  fatal  snares  by  means  of  their  superior  knowledge 
and  virtue.  Or,  it  may  be  limited  by  "  the  righteous,"  and  the  plu- 
ral verb  may  have  the  indefinite  nominative  viai  understood  as  ile 
subject.  This  construction  is  preferable  as  being  more  accordant 
with  the  context.  While  the  impure  and  unprincipled  corrupt  and 
destroy  many  1)y  their  profane  and  ungodly  discourse,  the  righteous, 
on  the  contrary,  by  their  wise  and  instructive  conversation,  accom- 
panied by  a  pious  deportment,  are  instrumental  in  saving  many 
from  impending  ruin.     (lySn;,  Niph.  fut.  plur.  of  vSn.) 

10.  The  real  and  permanent  welfare  and  prosperity  of  a  city  de- 
pend on  the  intelligence,  virtue,  and  integrity  of  its  inhabitants. 
Tlie  presence  and  suc'cess  of  such  persons  in  a  community  is,  there- 
fore, a  proper  subject  of  general  rejoicing.  And  the  removal  of  the 
wicked,  whose  presence  and  influence  are  productive  only  of  evil 
and  mischief,  is  a  matter  of  gratulation,  rather  than  of  regret,  to  all 
who  desire  the  l)est  good  of  mankind. 

11.  By  i/ic  bksshiii  of  /he  ii}>iigkl,  is  meant  tlie  various  benefits 
whicli  tlie  upriglit  are  instrumental  in  conferring  upon  a  city  by 
means  of  their  active  exertions,  their  wise  and  prudent  counsels, 
their  virtuous  example,  their  fervent  prayers,  and  their  constant  re- 
gard for  the  public  good.  By  these  benefits  the  city  is  ezalU'd,  i.  e., 
placed  i)i  a  condition  of  security  from  outward  invasion,  as  though 
protected  by  an  impregnable  wall  of  defence,  and  also  rendered  safe 
from  internal  dissension  and  anarchy.    On  the  contrary,  ))y  the 


(  H.   XI 


J  'I'lfE    riiOVEllHS   OF    SOLOMON.  117 


12.  lie,  wlio  (Icjripi.SL'di  lii.s  iici^^-libor,  i^  void  ol"  mi- 
(lerstJiiKliiii»';  . 

But  ii  iiuiu  of  (lisccrmiiont  lioldcih  lil.s  puace. 

13.  U(}^  who  ii;ooth  uhoiit,  as  ;i  (alo-heiirer,  rcvcalclli 
secrets  ; 

l>iit  he,  wlio  is  of  a  faithlul  S[)irit,  coiicealetli  a  mat- 
ter. 


treachery,  falseliood,  irreligion,  pernicious  counsel  and  vicious  con- 
duct of  tlie  Avickcd,  it  is  wciikeued  and  at  length  overthrown. 

i'2.  The  man  who  continually  thinks  and  speaks  contemptuously 
and  disparagingly  of  others,  shows  not  only  that  he  is  destitute  of 
amiable  feelings,  but  deficient  in  understanding,  and  puffed  up  with 
vanity  and  self-esteem.  But  the  man  of  discernment,  knowing  the 
infirmity  and  imperfection  of  human  nature,  will  avoid  exposing 
unnecessarily  the  infirmities  and  faults  of  others,  and  refrain  from 
si»caking  of  them  in  disparaging,  disrespectful  and  contemptuous 
terms.  We  have  followed  the  Vulgate,  Shultens,  Piscat.,  Eosenm., 
Koyes  and  Stuart,  in  transposing  the  subject  and  predicate  of  the 
lirst  inember  of  this  couplet.  Not  every  man  who  is  void  of  under- 
standing despises  his  fellow-men.  But  every  man  who  treats  them 
with  supercilious  eontenxjut  shows  thereby  that  he  is  defici^it  in  good 
common  sense  and  ordinary  intelligence,  as  Avell  as  devoid  of  a  right 
state  of  heart,     (rs,  Kal  part,  of  i-i3.) 

13.  The  tale-bearer  is  onewiio  goes  about,  like  a  travelling  ped- 
lar, trafhcing  in  his  neighbor's  rei^utation  and  honor,  and  retailing 
the  scandal  and  tittle-tattle,  which  he  may  pick  up  on  his  way. 
Such  a  person  never  hesitates  to  betray  the  confidence  of  friendship, 
in  order  to  gratify  his  propensity  for  prating.  This  was  expressly 
forbidden  by  the  Mosaic  law.  See  Lev.  19:  16.  The  word  tale- 
bearer is  not  the  grammatical  subject  of  the  proposition,  but  in  ap- 
position with  the  pronoun  understood  before  "iSlH,  /lolek.  So  Marg. 
reading:  '•  He  that  walketh,  being  a  tale-bearer."  "A  tale-bearer 
is  an  odious  character.  He  takes  in  all  your  story,  if  you  are  weak 
enough  to  give  it  to  him,  and  then  runs  off  to  the  next  house  and 
pours  it  into  the  greedy  ear  of  jealous  neighbors.  His  character  is  ■ 
a  compound  of  weakness  and  wickedness.  He  is  feared  less  than 
bolder  animals,  and  despised  more.'    If  he  were  not  weak,  he  would 


12.  "  He  that  is  devoid  of  ivisdom  despiseth,"  S.  V.,  HoUeri'^"  qf  understanding, 
despisetfi,"  Boothr.,  French. 

11 


118  THE  PROVERBS  OP  SOLOMON.      [CH.  XI. 

14:.  Where  there  is  no  wise  counsel,  the  people  tkll; 
'  But  in  the  multitude  of  counsellors  there  is  safety. 
15.  He  shall  suffer  severely,  who  beconieth  surety 
for  a  stranger ; 

But  he,  who  hateth  the  striking  of  hands,  is  sure. 

not  act  80  wickedly;  but  if  he  were  not  wicked,  Le  would  not  act 
so  weakly.  He  breeds  hatred  and  spreads  it.  He  carries  the  infec- 
tion from  house  to  house,  like  a  traveller  from  city  to  city,  bringing 
the  plague  in  his  garments."  (Arnott.)  The  opposite  of  suclx  an 
one  is  the  faithful  spirit — the  man  of  true  fidelity.  He  conscientiously 
and  studiously  conceals  the  secrets  with  which  he  is  entrusted,  and 
will  not  disclose  what  has  been  confided  to  him,  by  any  means, 
when  he  knows  that  such  disclosure  will  injure  another's  peace  or 
credit,  unless  the  honor  of  God  and  the  good  of  society  evidently 
require  it.  Of  inestimable  value  is  the  friend  "  who  instead  of  the 
weakness  and  wickedness  of  a  tale-bearer,  possesses  the  opposite 
qualities  of  strength  and  goodness, — who  is  soft  enough  to  take  in 
your  sorrows,  and  firm  enough  to  keep  them."  Horace  has  given  us 
a  similar  warning  to  that  contained  in  the  text. 

"Per  contatorem  fugito;  nam  garrulus  idem  est; 
Nee  retinent  patulce  commissa  fideleter  aures." 

"  Av8^d  the  tale-bearer,  for  he  is  garmlous:  his  open  ears  retain 
not  faithfully  the  things  committed  to  them." 

A  matter — i.  e.,  any  matter  confided  to  him  bj'-  his  friend. 

14.  Wise  counsel.  Comp.  ch.  1:  5,  where  the  same  word  occurs, 
and  is  translated  in  our  Standard  Version  as  here.  For  the  sake  of 
uniformity,  I  Kave  rendered  the  word  in  the  same  way,  whenever  it 
occurs  in  a  good  sense.  When  the  ship  of  state  is  without  a  skillful 
pilot  to  direct  its  course,  it  is  exposed  to  imminent  peril.  And  when 
God  designs  to  punish  any  people,  he  places  over  them  incompetent 
and  wicked  rulers.  See  Isa.  3:  4.  In  the  Sept.  the  second  member 
is  translated,  "  But  safety  is  found  in  much  counsel," — thus  making 
the  safety  of  a  nation  to  depend  on  the  abuudance  of  good  counsel, 
rather  than  on  the  number  of  counsellors.     (3"i,  Kal  Imp.  of  iJDn.) 

15.  Rash  suretiship  (i.  e.  becoming  responsible,  by  giving  boiads 
or  other  security  for  the  pecuniary  obligations  of  another),  and  the  * 

U.  "  Xo  counsel,"  S.  V.,  Holden,  Boothr,,  French,  'Soyes—" 7io giudatice,"  Stu- 
art=''  through  much  counsel,"  Boothr. — "  by  an  inerease  of,"  Stuart. 

15.  *'  Shall  smart  for  it,"  S.  V.,  Boothr.,  Noyes— "  shall  sujS^er,"  Holden—"  sujS^er 
sever  el  I/,"  French. 


CH.  XI.]  THE   PROVERBS  OP   SOLOMON.  119 

unhappy  consequences  which  not  unfrequently  result  from  it,  seem 
to  have  been  common  in  the  days  of  Solomon,  as  well  as  in  our  own, 
although  the  traffic  of  ancient  times  was  small,  compared  with  the 
vast  system  of  exchange  now  in  operation  among  Christian  nations. 
The  design  of  the  warning  here  given,  and  of  similar  warnings  in 
this  feook,  is  not  to  condemn  or  discourage  considerate  kindness  in 
assisting  a  meritorious  individual  to  rise  above  a  temporary  pressure, 
or  enable  him  to  prosecute  a  lawful  occupation  in  a  safe  and  prudent 
manner.  But  the  intention  is  to  administer  salutary  caution  against 
the  practice  of  becoming  rashly  and  without  due  consideration, 
bound  for  the  faithful  discharge  of  the  pecuniary  liabilities  of  others, 
and  especially  of  strangers,  with  whose  character  and  circumstances 
we  are  imperfectly  acquainted,  or  who  have  no  particular  claims  on 
our  aid;  or  to  an  extent  \fhic\i  may  not  only  involve  ourselves  and 
those  dependant  upon  us  in  embarrassment  and  distress,  but  deprive 
those  of  their  just  dues  to  whom  we  may  be  indebted.  In  the  phrase 
pn'.  J^"7,  ra  ijcroa,  which  we  have  translated  he  shall  sv^ffcr  severely, 
the  word  ^^'^  ra,  is  regarded  by  many  as  the  Kal  Inf.  abs.  either  of 
the  verb  j,vn>  ^'"^j  or  of  X'!^"'?  'i'^'^'"  But  in  this  case  it  would  be 
either  j^n,  roay  or  j;ij  roa.  Some,  after  the  Sept.  and  Syr.,  make 
it  an  adjective  limiting  the  noun  ti'^K,  ish,  man,  understood  as  the 
subject  of  the  proposition,  and  render  the  phrase,  "An  evil  man 
shall  suffer,"  i.  e.,  God  punishes  a  wicked  man  for  his  wickedness 
by  permitting  him  to  become  surety  for  others,  in  order  that  he  may 
rush  on  to  his  own  ruin.  But  to  suffer  in  consequence  of  becoming 
surety  for  others  is  by  no  means  confined  to  bad  men:  the  good  suf- 
fer quite  as  often  and  as  severely  from  this  cause.  Gesenius,  with 
more  probability,  regards  it  as  a  noun  {eviV)  used  intensively  with 
the  verb  in  the  manner  of  an  infinitive.  In  accordance  with  this 
opinion^we  have  rendered  it  adverbially,  "  he  shall  suffer  severely," 
after  French:  and  this  is  ]>robably  the  view  taken  of  it  by  the  trans- 
lators of  our  Standard  Version,  in  which  it  is  rendered,  "  shall  smart 
for  it"  Prof,  Stuart  gives  to  the  verb  a  reflexive  sense,  and  trans- 
lates the  clause,  "An  evil  man  showeth  himself  as  evil,  when  he 
giveth  pledge  for  a  stranger."  "  This  he  does,"  says  the  Prof.,  "  by 
hastily  pledging  himself,  and  then  not  redeeming  his  pledge  as  pro- 
mised." But  this  appears  to  be  a  forced  interpretation.  There  is 
nothing  said  about  not  redeeming  the  pledge  given,  nor  is  any  thing 
(.f  Iho  kind  implied.  Nor  is  the  reflexive  sense  of  Niphal  here  war- 
ranted by  usage  (comp.  cli.  13:  20),  or  supported  by  tiie  parrallel- 
isna. 


120  THE  PROVERBS  OF  SOLOMON.      [CH.  XI. 

16.  A  gracious  woman  retainetli  lionor, 
As  strong  {men)  retoin  riches. 

17.  The  merciful  man  doeth  good  to  himself; 
But  a  cruel  {man)  tormenteth  his  own  flesh. 

16.  In  tlie  phrase  a  gracious  ifoman,  (lit.  a  woman  of  grace)  tfiere 
is  reference  rather  to  moral  qualities  than  to  personal  attractions.  It 
is  equivalent  to  virtuous  woman.  The  Heb.  verb  "non,  tamak^  signi- 
fies 1.  to  acquire,  to  obtain;  and  then  2.  to  holdfast,  to  retain.  It  is 
employed  in  the  former  sense  in  ch.  29:  23,  where  the  same  phrase 
occurs  that  is  found  here.  In  the  latter  sense  it  is  found  in  ch.  3: 
18.  According  to  the  first  meaning  the  sentiment  of  the  aphorism 
would  be,  '  A  woman  adorned  with  tlie  purity  and  virtue  of  her  sex, 
and  with  the  graces  of  religion,  obtains,  acquires,  secures  for  herself 
honor,  respect  and  esteem  from  others;  just  as  a  strong  man  acquires 
riches,'  According  to  the  second  meaning,  the  sense  would  be, 
*  The  honor  of  a  virtuous  woman  is  her  wealth,  her  most  valuable 
treasure,  in  losing  which  she  may  be  said  to  lose  herself.  Hence 
she  clings  to  it  with  as  much  tenacity,  as  strong  men  hold  fast  their 
riches.'  Either  sentiment  is  true  and  important.  But  the  epithet 
strong  would  seem  more  appropriately  to  apply  to  the  act  of  retain- 
ing than  to  that  of  acquiring  property.  At  least  there  seems  to  bo 
no  sufficient  reason  for  departing  from  our  Standard  Version  in  re- 
spect to  this  word.  Lewis  translates  the  verse  thus:  "A  virtuous 
woman  is  tenacious  of  her  honor,  even  as  the  strong  hold  fast  to 
their  wealth."  Sept.  "A  gracious  woman  brings  honor  to  her  lius- 
band;  but  a  woman  hating  righteousness  is  a  theme  of  dishonor. 
The  slothful  come  to  want;  but  the  diligent  support  themselves  with 
wealth." 

17.  All  the  good  which  a  kind,  humane,  benevolent  and  merciful 
man  does  to  others,  returns  with  interest  into  liis  own  bosom,* as  well 
in  the  inward  satisfaction  whicli  he  derives  from  the  performance  of 
duty,  and  the  bestowment  of  benefits,  as  in  the  favor  whicli  his  gen- 
erous conduct  secures  for  him  both  from  God  and  man.  Whereus 
cruelty  to  otliers,  in  its  very  nature,  as  well  as  consequences,  renders 
a  man  wretched,  a  torment  to  himself,  as  Avell  as  to  his  family  and 

16.  "  A  graceful  ivommi,"  French,  Noyes— "«  beautiful ivoman,"  Stuart—  '«  be. 
uevolent  tvoman,"  HoU\pn="ob/aiiie/h  honor,"  "■  ohiain  riches"  IloUk'ii,  Noyos — 
'*  secureth  honur,"  "  secure  riches,"  IJoutlir. — "  lidelhfusl  hoht^"  ^'- grasp  at  riches," 
Stuart. 

17.  "A  btneeulent  viau,"  French— "t/  niun  (>/  liiulness,"  ^tiinxt=" rewardeth 
hitnself,"  French. 


CH.  XI.]  THE   PROVERBS  OP  SOLOMON.  121 

18.  The  wicked  {man)  toiletli  for  a  deceitful  recom- 
pense ; 

But  he  who  sowetli  righteousness  {ivill  have)  a  sure 
reward. 

friends.  Some  commentators  reverse  the  subject  in  both  members 
of  the  couplet,  and  translate  thus:  "He  who  doeth  good  to  himself, 
is  a  kind  man;  but  he  who  troubleth  his  own  flesh  is  cruel,"  i.  e,, 
he  who  takes  proper  care  of  his  temporal  interests  and  bodily  com- 
fort, and  cheerfully,  freely  and  thankfully  enjoys  the  bounties  with 
which  Providence  has  blessed  him,  is  likely  to  be  generous  and 
kind  to  others,  who  are  in  less  favorable  and  comfortable  circum- 
stances; while  he  who  avariciously  and  penuriously  deni«s  himself 
the  common  enjoyments  and  even  necessaries  of  life,  is  likely  to  be 
uncharitable  and  unkind  towards  others."  Thus  Ecclus.  14:  5,  6. 
"He  that  doeth  evil  to  himself,  to  whom  will  he  do  good?  he  shall 
not  take  pleasure  in  his  goods.  There  is  none  worse  than  he  that 
envieth  himself,  and  this  is  a  recompense  of  his  wickedness."  So 
far  as  the  grammatical  construction  is  concerned,  either  rendering  is 
admissible.  But  the  sentiment  conveyed  by  tliat  in  the  text  is  more 
beautiful  and  more  consonant  with  the  analogy  of  Scripture  than 
the  other,  and  is  in  the  main  supported  by  the  Sept.  and  other  an- 
cient versions. 

1^\  The  riches  for  which  the  wicked  man  toils  and  labors,  and 
which  he  acquires,  perhaps,  by  dishonest  means,  are  fallacious, 
unstable  and  perishable.  Hence  the  recompense  which  he  receives 
from  them  disappoints  his  expectations;  it  does  not  compensate  for 
the  toil  expended  in  the  acquisition;  and  perhaps  brings  pain  in- 
stead of  pleasure-  '*  Ye  have  ploughed  wickedness,  ye  have  reaped 
iniquity,  ye  have  eaten  the  fiuit  of  lies."  Hos.  10:  13.  The  noun 
"phv  1^ ,  Pcidla,  -v^hich  commonly  signifies  labor,  business,  war!:,  here 
corresponds  with  *ipi!;,  sekcr,  in  the  second  line,  and  therefore  means 
tlie  urifics  of  labor,  recompense.  On  the  other  hand,  he  who  bows 
righteousness,  (i.  e.,  whose  conduct  is  upright,  just  and  virtuous,) 
sliall  have  a  sure,  satisfying,  abundant,  and  enduring  reward.  It 
is  sure  because  it  comes  in  the  way  of  natural  law,  as  well  as  by 
the  special  promise  of  the  divine  blessing.  It  follo"V^  righteous- 
ness both  in  this  Avorld  and  through  the  merits  of  Clirist  in  the 
world  to  come,  as  fruit  follows  the  seed.     It  is  satisfying,  because 

18.  "  Fallacious  earnings,"  French— "  deceitful  ivages;'  'Soyes—"  deceitful  gain," 
Stuart. 

11* 


122  THE   PROVERBS   OF   SOLOMON.  [CH.  XI. 

19.  As  righteousness  {tendeth)  to  life, 

So  he,  who  piirsiieth  evil,  {pursueth  it)  to  his  death. 

20.  The  perverse  in  heart  are  the  abomination  of 
Jehovah  ; 

But  the  upright  in  {their)  way  are  his  delight. 

21.  {Though)  hand  (pe  joined)  to  hand,  the  wicked 
shall  not  go  unpunished  ; 

But  the  posterity  of  the  righteous  shall  be  delivered. 

it  will  be  just  what  the  soul  needs  and  desires^.  It  is  abundant;  for 
every  pious  and  upright  man  will  receive  just  as  much  as  his  soul 
is  capable  of  enjoj'ing.  It  is  enduring;  because  the  true  riches  are 
imperishable  and  eternal  as  the  soul  itself.  (Conip.  Hos.  10:  12.) 
In  the  Sept.  the  second  clause  of  the  verse  reads  thus:  "But  the 
seed  of  the  righteous  is  a  reward  of  truth."'  But  the  second  clause 
of  V.  21  corresponds  exactly  with  the  original  here.  The  two  clauses 
have  evidently  by  some  means  become  transposed. 

19.  The  righteous  and  the  wicked  are  here  contrasted  in  respect 
to  their  end.  As  a  pious  and  upright  course  of  conduct  leads  to 
present  and  future  felicity,  and  consequently  he  who  follows  holi- 
ness (see  ch.  15:  6)  will  attain  to  this  felicity;  so,  on  the  other  hand, 
he  who  practices  evil,  who  follows  a  vicious  and  ungodly  course  of 
life,  will  do  so  to  his  own  destruction.  Life  is  the  promised  reward 
of  the  one;  death  the  certain  consequence  of  the  other.  (Comp.  ch. 
10:16.  19:  23.)  Sept.  "A  righteous  son  is  born  for  life;  but  the 
persecution  of  the  ungodly  ends  in  death."     So  Syr.  and  Arab. 

21.  It  was  the  custom  in  ancient  times  for  persons  to  ratify  public 
treaties  and  private  contracts,  and  also  to  become  sureties  for  one 
another  by  the  striking  together  of  their  hands.  See  ch.  6:  1.  It 
is  still  the  custom  of  the  Hindoos  to  ratify  an  engagement  by  one 
party  laying  his  right  hand  on  the  hand  of  the  other  party.  The 
earliest  traces  of  written  instruments  sealed  and  delivered  for  ratify- 
ing the  transfer  of  property,  occurs  in  Jere.  .32:  10-12.  Cons*pira- 
tors  are  said  to  have  taken  a  solemn  oath  of  fidelity  to  each  other 
by  joining  hand  to  hand  in  a  circle.  And  hence  the  principal  per- 
son in  a  conil-iinatiop  for  illegal  and  criminal  purposes  is  called  the 
ringleader.     The  ceremony  in  the  East  of  friendly  greeting,  or  of 

21.  "  Hand  to  hand,"  Roscnm.,  Stuart—"  though  hand  join  in  hand,"  S.  V,  Hoi- 
den — "luith  hand,''*  Boothr. — "  through  all  generations,"  Gcscii.,  ^oycsz^" shall  not 
be  held guillless,"*French — "shall  not  goj'ree,"  Stuart: 


on.  XI.]  THE    PROVERBS   OF   SOLOMON.  123 

22.  (As)  a  jewel  of  gold  in  a  swi lie's  mouth, 
(So)  is  a  fair  woman,  avIio  is  without  discretion. 

23.  The  desire  of  the  righteous  is  only  good  ; 
(But)  the  expectation  of  the  wicked  is  wrftth. 

expressing  regard  for  one  another,  is  to  touch  their  right  hands  re- 
spectively and  then  raise  them  to  their  lips  and  forehead.  Our 
Standard  Version,  "hand  join  in  hand,"  conveys  the  idea  of  hand 
clasped  in  hand,  which  is  a  Eiiropean  rather  than  an  Oriental  cus- 
tom. The  proverljial  expression,  "  hand  to  hand,"  is  elliptical,  and 
equivalent  to  '  though  hand  meet  hand,'  and  tlie  sentiment  expressed 
in  the  verse  is,  *  though  the  ungodly  combine  together  and  heart 
and  will  assent  to  heart  and  will  in  the  perpetration  of  wickedness 
and  in  affording  mutual  protection  from  danger,  yet  they  shall  not 
escape  detection,  conviction  and  condign  punishment.  On  the  con-  " 
trary,  the  arm  of  the  righteous  man,  strengthened  by  the  invisible 
protection  and  succor  of  Jehovah,  will  deliver  him  from  all  danger, 
and  not  only  himself,  but  his  posterity  also  shall  enjoy  the  benefit 
resulting  from  his  pious  and  upright  conduct  in  a  like  deliverance. 

22.  The  Hebrew  women  wore  rings  suspended  from  the  nostril 
by  means  of  a  hole  bored  through  it.  (Isa.  3:  ^1.  Ezek  16:  12.) 
To  this  custom,  which  is  not  yet  entirely  extinct  in  the  East,  Solo- 
mon here  appears  to  allude.  The  import  of  the  comparison  is,  As 
a  gold  ring  would  be  entirely  out  of  place,  unbecoming,  thrown 
away  and  dishonored,  by  being  suspended  from  the  snout  of  a  filthy 
swine;  so  female  beauty  is  entirely  misplaced  and  dishonored,  when 
unaccompanied  with  modesty,  discretion,  and  propriety  of  conduct. 
"  The  most  beautiful  ornament  of  a  woman,"  says  the  Tamul  pro- 
verb, "is  virtue."  (r^'^D,  Kal  part.  fem.  of  iiD,  lit.  depart'mg  from, 
receding  from.     See  Marg.  Reading.) 

23.  "  Pure  in  character,  and  upward  in  direction  is  the  current 
of  a  righteous  man's  desires."  The  wishes  and  aspirations  of  the 
good  are  for  things  right  and  proper  in  themselves,  and  productive 
of  benefit  to  man,  and  these  are  bounded  by  moderation  and  due 
submission  to  the  diyine  will.  They  are  consequently  approved  of 
God,  and  may  be  expected  to  be  granted  by  him.  (ch.  10:  24.)  But 
the  desires  and  expectations  of  the  wicked,  being  formed  without 
regard  to  the  will  of  God,  or  even  in  direct  opposition  to  that  will, 
and  having  no  solid  basis  to  rest  upon,  however  confidently  cher- 
ished, will  surely  incur  the  righteous  indignation  of  God,  and  result 


124  THE  PROVEUBS  OF  SOLOMON.      [CH.  XI. 

24.  There  is  (owe),  who  scattereth,  and  yet  iiicreas- 
eth; 

And  {another)^  who  withholdeth  more  than  is  meet, 
yet  he  (cometh)  to  want. 

25.  The  liberal  soul  shall  be  made  fat ; 

And  he,  who  watereth,  shall  himself  also  be  watered. 

not  only  in  disappointment,  but  in  merited   punishment.      Sept. 
"  But  the  hope  of  tlie  ungodly  shall  perish."    (Comp.  ch.  24:  28.) 

24.  Liberality,  exercised  with  proper  discretion,  and  from  right 
motives,  does  not  impoverish  the  giver;  but  by  the  blessing  of  God 
enriches  him;  while  sordid  and  niggardly  parsimony  tends  only  to 
poverty.  It  invariably  impoverishes  the  soul,  and  not  unfroquently 
the  purse,  "  God  has  put  a  mark  of  distinguishing  favor  upon  tlio 
exercise  of  that  mercy  which  is  his  own  attribute.  He  scatters  his 
blessings  nobly  around;  and  those  that  partake  of  his  spirit  do  the 
same."  Comp.  Ps.  112:  9.  Those  who  distribute  of  their  abun- 
dance to  feed  the  poor,  clothe  the  naked  and  supply  the  destitute  with 
the  word  of  God  and  the  means  of  grace,  will  reap  a  rich  reward  of 
inward  satisfaction,  and  will  generally  find  that  they  have  been 
benefitted  in  their  temporal  condition,  instead  of  being  impover- 
ished by  their  liberality.  Seldom,  however,  does  the  covetous 
worldling  prosper  in  the  long  run  even  in  this  world.  For  God 
often  meets  out  to  men  according  to  their  own  measure;  and  bad 
crops,  bad  debts,  expensive  sickness,  and  a  variety  of  similar  de- 
ductions, soon  amount  to  far  more  than  liberal  alms  and  benevolent 
contributions  would  have  done.  No  man,  in  fine,  is  so  poor  as  he 
who  does  no  good  with  what  he  has.  Sept.  "  There  are  those  who, 
sowing  their  own,  make  it  more;  and  those  who  gather  and  are  im- 
poverished."    (f]D')"^,  Niph.  part,  of  f]D".) 

25.  This  verse  is  explanatory  of  the  preceding  so  far  as  the  be- 
nevolent man  is  concerned.  The  liberal  soul,  (lit.  ike  sovl  of  blessing) 
refers  to  the  benevolent  person  described  in  v.  24,  as  "  one  who  scat- 
tereth." Soul  is  put  by  synecdoche  for  person.  Shall  be  made  Jai^ 
i.  e.,  shall  be  enriched;  a  metaphorical  expression — vaterelh—\  e., 
is  liberal  to  others. 

2^.  "There  w,  who  distrlbutelh  freely ,'  Frenc]i=:"  ««^  //<•/  are  his  inenns  in- 
creased," French — "  and  yet  addition  is  made,"  Stuart. 

ii5.  "  The  benejieent  man,"  I'isiat. — "  the  bounlifut  viini,"  I'roiicii,  Ko\c^=:"  shall 
be  enriched,"  French,  Noyes. 


CH.  XL]  THE   PROVERBS   OF   SOLOMON.  125 

26.  Iliiii,  who  keL'])etli   liack  i;Tiiiii,  the  people  will 
curse ; 

But  blessiuir  {^shall  he)  un  the  Iu'jkI  nf  him.  who  scll- 
eth  it. 

27.  He,  who  earnestly  seeketh  i^'ood,  seekcth  favor; 
But  he,  who  sceketli  uiischief,  it  shall  eoinc   uixtn 

him. 


tilizing  effect  of  copious  showers  upon  the  parched  earth."  (French.) 
Com.  Matt.  7:  2.  Clt^nn,  Pual  fiit.  of  yD'^.  r\')'\;::ij  Hiph.  part,  of 
nn.    5<'^r,  Hipli.  fat.  of  T\^\  the  final  x  beinff  exchancrod  for  n,  w* 

T  T  •;  -^  T  T  ^  '^ 

perhaps  the  Hoph.  fut.  for  TT^V.) 

26.  He  who  hoards  up  grain  in  time  of  scarcity,  for  the  purpose 
of  speculation,  and  of  enhancing  the  price  of  breadstuff  in  the  mar- 
ket, to  the  serious  detriment  of  the  poor,  and  refuses  to  sell  except 
at  exhorbitant  rates,  must  expect  to  incur,  as  he  deserves,  the  dis- 
pleasure and  hatred  of  an  indignant  and  injured  people.  On  the 
contrary,  lie  wlio  at  such  a  time,  instead  of  taking  advantage  of  tlie 
necessities  of  the  community,  sells  his  grain  at  a  fair  price  and  rea- 
sonable profit,  exhibits  a  noble  and  gen^  rous  spirit,  and  displays 
true  Christian  philanthropy,  for  which  he  is  sure  to  obtain  the  ap- 
probation and  blessing  of  his  follow  men.  The  word  13,  ^«/",  de- 
notes grain  in  general,  including  such  cereals  (Wheat,  barley,  rye,) 

•as  were  raised  in  Palestine  and  used  for  food  by  the  Hebrews.  Maize 
or  Indian  Corn,  was  not  known  there.  The  word  corn  was  used  in 
England  at  the  time  our  Standard  Version  was  made,  and  is  still 
used  for  grain  generally.  The  principle  involved  in  the  passage 
applies  to  every  species  of  food  necessary  for  the  sustenance  of  man. 
The  expression,  blessing  on  the  head,  is  founded  on  the  act  of  l)less- 
ing,  in  which  the  hands  of  him  who  invoked  the  blessing  were  laid 
on  the  head  of  the  person  blessed.  (l'3!:>n,  Hiph.  part,  of  the  de- 
nominative verb  '^^2V),  from  ~i3j:v,  !Srain.^ 

27.  He  who  seeks  to  promote  the  good  of  others,  really  seeks  for 
himself  the  highest  and  greatest  good,  viz.,  the  approbation  and 
favor  of  God;  and  this  he  will  most  certainly  obtain.  On  the  con- 
trary, he  who  seeks  to  do  injury  and  mischief  to  others,  will  find 
tliat  the  mischief  he  has  meditated  will  recoil  upon  his  own  ]i<!id 


•J7.  •*  Scrl.cf/i  what  is  accrptahh;'  Fr<Micli— "  ivill  srck  for  {(JoiPs'  goo./  i>(,a9jj, 
.Stuart. 


126  THE  PROVERBS  OF  SOLOMON.      [CH.  XI. 

28.  He,  who  triisteth  in  his  riclies,  shall  fall ; 
But  the  righteous  shall  flourish  as  a  leaf. 

29.  lie,  who  troiihleth  his  own  household,  shall  in- 
herit the  wind  ; 

And  the  fool  [shall  he)  a  servant  to  the  wise'in  heart. 

30.  The  fruit  of  the  righteous  (man)  is  a  tree  of  life ; 
And  he,  who  winneth  souls,  is  wise. 

The  verb  iyp3,  baqash,  never  sig.  /o  procure,  as  it  is  here  rendered  in 
our  Standard  Version. 

28.  The  ungodly  and  worldly  rich  man,  who  puts  his  confidence 
in  his  wealth,  and  relies  upon  it  for  all  his  earthly  haj-tpiness,  shall 
ultimately  fall,  and  it  may  be  prematurely,  as  a  witherecl  and  worth- 
less leaf.  But  the  righteous,  who  \>\\t  their  trust  in  God,  shall  flour- 
ish and  prosper,  like  a  verdant  leaf.  The  verdant  leaf,  which  re 
ceives  its  appropriate  nourishment  from  the  tree,  is  a  frequent  em- 
blem of  prosperity  in  the  Scriptures.  See  Ps.  1:  3.  Jere.  17:  8,  et 
cet.  The  Heb.  word  rhv  >  ^^^j  uniformly  sig,  a.  Icnf;  the  proper 
word  for  branch  being  ^'J^pj  sez;jA.    -So  Vulg. 

29.  A  man  may  harass,  vex,  mortify  and  distress  his  family,  by 
exacting  of  them  unreasonable  and  oppressive  labor,  by  harsh  and 
unkind  treatment,  or  by  impoverishing  them  through  gross  misman- 
agement of  his  affairs,  or  the  want  of  proper  industry  and  economy, 
or  indulgence  in  intemperance  or  other  vicious  practices.  He  who 
conducts  in  this  manner,  shall  eventually  experience  only  vanity 
and  disappointment,  ignominy,  disgrace  and  ruin.  He  acts  the 
part  of  a  fool,  and  by  his  wicked  folly  he  may  so  degrade  and  im- 
poverish himself,  as  to  be  compelled  to  become  the  servant  or  slave 
of  him  who  is  wise  enough  to  be  virtuous,  active,  industrious  and 
economical.  Hoiisehold — lit.  hous:,  bvit  put  by  synecdoche  for  hmi&c- 
hold. 

30.  The  f mil  of  the  righleov$  man  is  subjectively  his  words  and 
actions;  objectively  the  good  effect  of  his  example  and  conversation 
on  others.  "  The  good  example,  pious  discourse,  wise  instructions, 
fervent  prayers,  and  zealous  good  works  of  the  righteous  become 
exceedingly  beneficial  to  those  around  them..  They  are  as  fruit 
from  the  tree  of  life;  they  promote  the  salvation  of  sinful  man.     As 


28.  "Asa  branch,"  S.  V.,  Junius,  Sluiltens,  Boothr.,  Ilolden. 

21).  "  Jlousf,"  S.  v.,  HoUlcn,  Stuart. 

30.  "  And  the  wise  vian  winneth  [^f^tihirfh']  soii/s,"  French,  Noyi's. 


CH.  XI.]  THE    i'llOVEllJW    01;^    .SOLOMON.  127 

31.  Ijehold!  the  righteous  {man)  is  requited  on  the 
earth : 

Much  more  tlie  wicked  (man)  and  the  sinner. 


iinniortal  souls  are  valuable  beyond  all  estimation,  he  who  thus 
wins  and  allures  tliem  into  the  way  of  eternal  life,  is  emphatically 
the  wise  man;  he  proposes  to  himself  the  noblest  end,  he  uses  tlie 
only  proper  means,  he  perseveres,  and  is  prospered  by  God  him- 
self." (Scott.) 

31.  This  apothegm  is  capable  of  two  different  interpretations, 
according  as  we  take  the  verb  in  the  first  clause  of  the  verse  either 
in  a  good  or  a  bad  sense.     In  the  former  case  the  meaning  would  be, 
'If  God  rewards  the  right(ious  man  even  in  this  life  for  his  virtuous 
and  pious  conduct,  much  more  (not  in  degree,  but  in  respect  to  cer 
tainty,)  will  he  punish  the  wicked  man  also  in  this  life.'     This  in- 
terpretation is  favored  by  the  Chaldee  and  adopted  by  Stuart,  wlio 
remarks  that  "  the  question  is  not,  whether  all  the  reward  of  the 
righteous,  or  of  the  wicked,  shall  be  dispensed   in   the   present 
v/orld;  but  the  text  says,  first,  that  here  tlie  righteous  shall  receive 
blessings;  and  then,  secondly,  that  the  wicked  shall  surely  have 
some  retribution,^  viz.,  by  sudden  and  premature  death,  and  by  the 
various  evils  which  they  must  liere  sutler.     If  God's  mcrcj/  bestows 
the  one,  his  justice  will  inflict  the  other."     In  the  latter  case  the 
meaning  would  be,  « Even  the  righteous  man  is  punished  in  this 
world  for  those  occasional  sins,  which  not  with  premeditated  de- 
sign, but  through  infirmity  and  the  power  of  sudden  temptation,  he 
commits;  much  more  shall  the  habitually  wicked  man  be  punished 
for  the  sins  which  he  commits,  not  through  infirmity,  but  deliber- 
ately and  with  a  high  hand.'     The  argument  in  tliis  case  would  be 
from  the  less  to  the  greater.     This  interpretation  is  favored  by  the 
Vulgate,  and  nearly  coincides  in  spirit,  though  not  in  the  letter, 
with  the  Septuagint  version:  "if  the  righteous  scarcely  are  saved, 
where  shall  the  ungodly  and  the  sinner  appear?"  .to  which  the  Syr. 
and  Arab,  are  similar.     It  is  generally  supposed  that  St.  Peter  (1 
Epl.  4:  18.)  quotes  this  verse  from  tlie  Sept.,  though  it  is  not  intro- 
duced with  the  usual  formula,  "  as  the  Scripture  saith,"  "as  it  is 
written,"  etc.      The   interpretation   last  given  is  most   generally 
adopted  by  commentators,  and  is  on  the  whole  to  be  preferred. 
Thus  explained  a  unity  of  sense  will  be  given  to  the  verb  as  ex- 
pressed in  the  first  clause,  and  implied  in  the  second. 

31.  «  Recompensed,"  Holtfcn,  Stuart—"  rewarded,''  Boothr. 


128  THE    PllOYERliS    OF    SOLOMON.  [oH.  XI. 


CHAPTER  XII. 

1.  lie,  wlio  lovctli  correction,  lovetli  kiiowlcdi^-e ; 
But  lie,  who  luitetli  reproof,  is  stupid. 

2.  A  good  {man)  obtainetli  favor  from  Jehovali ; 
But  a  man  of  wicked  devices,  lie  will  condemn. 
8.  A  man  shall  not  be  established  by  wickedness  ; 
But  the  root  of  the  righteous  shall  not  be  moved. 
4.  A  virtuous  wife  is  the  crown  of  her  husband  ; 
But  she,  who  causeth  shame,  is  as  rottenness  in  Ids 

l)ones. 

1.  By  correction  is  here  intended  admonition,  advice,  rebuke, 
warning,  as  appears  from  the  corresponding  term  reproof  in  tho  par- 
allel line.  He  who  is  imwilling  to  be  corrected  for  his  errors,  mis 
takes,  faults  and  delinquencies,  cannot  be  truly  desirous  of  acquir- 
ing practical  knowledge;  for  this  correction  is  a\i  important  clement 
in  that  moral  discipline,  which  is  indispensable  to  the  acquisition 
of  real  knowledge.  To  hate  reproof,  then,  administered  in  kindness 
and  for  our  good,  is  a  mark  of  stupidity  justifiabU'  only  in  the  dumb 
cattle  of  the  field. 

2.  A  good  man,  who  is  actuated  by  the  pure  and  upright  motives 
of  religion,  is  at  all  times  the  object  of  the  divine  favor  and  appro- 
bation     But  the  man,  who  is  constantly  engaged  in  contriving  mis- 

•chief  and  plotting  wicked  schemes  and  devices,  will  ever  be  the 
object  of  divine  abhorrence  and  condemnation. 

3.  Men  are  very  apt  to  imagine  that  they  may  employ  Avicked 
means  for  the  attainment  of  a  laudable  end — that  the  end  in  sucli 
cases  justifies  the  means,  and  that  consequently  the  desired  end 
may  be  relied  on  with  as  much  certainty  as  though  proper  and  \\n- 
exceptionable  means  wore  employed  in  securing  'it.  But  though 
success  may  fora  time  attend  them,  they  will  at  last  fail  of  their 
object.  No  man  mnst  expect  to  be  firmly  established  by  wicked 
means.  But  the  righteous,  wliose  foundation,  like  the  roots  of  the 
stately  oak,  is  embedded  deep  in  the  soil,  shall  stand  firm  to  the 
last. 

4.  A  virtuous  wije — literally,  a  woinaii  of  strength,   (Sept.  "<j)jr 

I.  "Instruction,"  Sept.,  E.  V.,  Junius,  Holdeii,  Bootlir.,  Si\.\aKt=z"  remaineth 
^abidct/i)  ignorant,"  Boothr.,  ¥rewh—"re)nains  stupid,"  'SoycH'-^is  hrutis/i,"  E. 
v.,  Stuart.  • 


CH.  XII.]  THE    PROVERBS   OF    .SOLOMON.  129 

5.  The  purposes  of  tiie  righteous  :ire  just ; 
But  tlie  counsels  of  the  wicked  are  deceitful. 

6.  The  words  of  the  wicked  are  t(»  lie  in  wei^^dlt  for 
blood ;  .'--^ 

But  the  mouth  of  the  iii)rii^dit  shall  deliver  them. 

avdffSta^)  l>y  which  is  meant  vi(>mlslrcvgtk,\iriuc—;i\\  those  iiior;il 
qualities  indeed  which  go  to  make  up  a  ^i^ood  wife,  (See  Jlulh  3:  1 J . 
Prov.  31:  10.)  Such  a  Avife  is  tlie  ornament,  pride  and  glory  of  lier 
husband.  In  the  metaphor  here  employed  tlierc  may  be  allusion  to 
the  ancient  custom  of  adorning  new  married  i)ersons  with  a  croirn. 
(Cant,  3:  11.)  The  crown  used  at  weddings  was  sometimes  made 
of  leaves  and  flowers,  and  sometimes  of  more  costly  materials,  ac- 
cording to  the  wealth  and  rank  of  the  parties.  The  ceremony  of 
crowning  the  contracting  parties  at  nui)tials,  is  still  observed  in  the 
Greek  Church,  and  in  some  parts  of  the  East.  The  antithetical 
clause  teaches  that  the  wife,  who,  by  a  disregard  of  her  solemn  obli- 
gations and  appropriate  duties,  and  by  a  course  of  conduct  disrepu- 
table and  unprincipled,  brings  shame,  mortification  and  disgrace 
upon  her  husband,  is  to  him  like  an  internal  and  incurable  disease, 
which  is  gradually  but  surely  destroying  him, 

5.  Purposes — not  simply  the  thoughts  which  spring  up  in  the 
mind,  as  in  E,  Y.,  but  the  purposes,  plans,  designs,  which  the  mind 
forms  as  the  result  of  thought  and  reflectioii,  Tlie  Avord  coimscts  is 
here  used  in  a  bad  sense,  and  denotes  ecil  coiCnscls,  cunning,  ciallii 
designs.  Tlie  purposes  and  designs  of  the  righteous  are  just  and 
equitable  towards  men,  as  well  as  upright  toAvards  God;  while  those 
of  the  Avicked  are  charactized  by  deceit  and  duplicity,  (Comp,  ch, 
14:  22.) 

6.  Wicked  men  take  counsel  together  hoAv  they  may  best  gratify 
their  avarice,  ambition,  revenge,  or  lust;  nor  do  they  hesitate  to  plot 
the  destruction  of  their  victims,  if  that  destruction  appears  neces- 
sary to  the  accomplishment  of  their  nefarious  purposes.  But  those, 
Avho,  by  the  base  schemes  of  such,  become  exposed  to  inmiinent 
peril,  are  not  unfrequcntly  rescued  from  danger  l)y  the  timely  inter- 
position and  friendly  counsel  of  the  upright.  Comp.  ch.  11:  D. 
(3"<X,  is  the  infin.  put  for  a  noun.  dV^I,  Hiph.  fut.  of  '?VJ,  not 
used  in  Kal.) 


5,  «•  The  t/iougkts."  Sept ,  Vulg.,  E.  V.,  Holden— "  t/ie  device;/,"  French, 

13 


130  THE    PROVERBS    OF    SOLOMON.  [cil.  XII. 

7.  Tlie  wicked  lire  overthrown,  and  are  uo  more; 
l^iit  the  house  of  the  righteous  shall  stand.   ' 

8.  A  man  will  be  commended  according  to  his  wis- 
dom ; 

13ut  he,  wlio  is  of  a  perverse  heart,  will  be  despise<l. 
1),  Better  is  he,  wdio  is  despised,*  and  is  a  servant  to 
himself, 

Than  he,  who  honoreth  himself,  and  lacketh  brea<l. 
10.  'A  righteous  {man)  regardeth  the  life  of  his  beast ; 
But  the  tender-mercies  of  the  wicked  are  cruel. 


7.  When  the  wicked  are  overthrown,  then  there  is  an  end  of  them; 
final  destruction  succeeds  tlicir  overthrow.  On  the  contrary,  not 
only  are  the  righteous  preserved,  hut  tlieir  households  or  families 
are  blessed  and  established.  Sept.  "When  the  ungodly  is  over- 
thrown, he  vanishes  away." 

8.  True  Avisdom — the  wisdom  of  the  heart,  will  always  command 
respect  and  consideration  even  from  the  most  profligate;  while  the 
luan  of  a  stubborn  will  and  corrupt  heart  will  be  despised. 

1).  A  man  endowed  with  genuine  humility  and  good  connnon 
sense,  who  adapts  himself  to  his  circumstances  in  life,  and  is  ready 
to  do  what  is  necessary  for  his  own  support  and  that  of  those  who 
may  be  dependent  upon  him, — to  become  his  own  servant,  instead 
of  employing  others  whose  services  he  can  ill  afford  to  requite, — 
though  he  may  be  held  in  low  esteem  by  others,  and  perhaps  despised 
by  them  for  this  very  thing — is  far  happier,  better  off,  and  much 
more  deserving  of  respect,  than  one,  who,  reduced  to  poverty,  re- 
gards it  as  derogatory  to  his  dignity  to  labor  for  a  maintenance,  and 
proudly  boasts  of  his  ancestors,  liis  relations,  and  his  social  posi- 
tion, while  he  ignominiously  casts  himself  upon  his  friends  for  sup- 
port. So  Sept.,  ^"ulg.,  Syr.  and  Ar.  Others  interpret  the  verse 
thus:  Better  and  happier  is  the  condition  of  one,  who,  in  moderate 
circumstances,  is  enabled  by  prudent  management  to  avail  himself 
of  the  assistance  of  others  in  conducting  his  aflairs,  than  is  that  of 
one,  who,  too  proud  to  work,  assumes  the  appearance  of  pomp  and 
splendor  abroad,  while  his  household  is  suffering  from  want. 

10.  The  leniler  viercicf. — ^lit.  the  bowels.     Tlie  Hebrews  placed  the 


i).  "  lie  who  demeaneth  hitnself,"  Frcnrh="  /lafh  a  sn-vanf,"  E.  V.,  Stuart="  f/ian 
he  ivho  ajffeetefh  grnncieur,"  French. 


CH.  XII.]  THE   PROVERBS   OF   SOLOMON.  131 

11.  lie,  wlio  tillcthjiis  {oiv7i)  IjukI,  shall  Ixj  siitisiiod 
with  bread  ; 

But  he,  who  followcth  vain  jiersoiif;,  is  void  of  under- 
standing. 

12.  The  wicked  {man)  desircth  the  not  of  tlie  evil ; 
But  the  root  of  the  righteous  yieldet'h  {fruit). 

kindly  affections  in  the  bowels.  (See  2  Cor.  G:  12.)  The  righteous 
man  is  liumane  in  liis  feelings,  and  treats  with  tender  care  even  the 
brute  animals,  who  contribute  to  his  wants  and  conveniences.  On 
the  contrary,  the  wicked  man  shuts  out  from  his  breast  the  feelings 
of  compassion,  and  treats  M'ith  cruel  severity  those,  who  may  be 
subjected  to  his  power,  and  who  should  be  the  objects  of  his  atU-n- 
tion  and  solicitude.  "  They  who  delight  in  the  sufferings  and  de- 
struction of  inferior  creatures,  will  not  be  apt  to  be  very  compas- 
sionate and  benignant  to  those  of  their  own  kind.*'     (Locke.) 

11.  He  who  diligently  cultivates  his  own  land,  may  expect  an 
ample  supply  of  the  necessaries  of  life  as  the  reward  of  his  industry. 
But  he  who  associates  and  spends  his  time  with  idle  and  worthless 
persons, and  M'ho  is  too  indolentto  resort  to  honest  industry  for  the  sup- 
port of  himself  and  family,  clearly  manifests  by  such  conduet  a  want 
of  understanding.  (Seech.  28:  ID.)  Industry  in  any  honest  pursuit 
is  worthy  of  commendation,  and  occupation  is  thc^eource  of  much 
internal  happiness,  while  at  the  same  time  it  contributes  to  oui- 
bodily  comfort.  Agricultural  pursuits  were  those  in  which  tlie  mass 
of  the  Hebrew  people  were  engaged,  and  hence  are  here  particularly 
alluded  to.  The  Sept.  adds:  "  He  that  enjoys  himself  in  b:in(piels 
of  wine,  shall  leave  dishonor  in  his  own  strongholds." 

12.  The  antithesis  in  this  couplet  is  obscure,  as  it  is  in  many 
other  proverbs  in  this  book.  The  word  Tli'n,  malzod,  n>ay  signify 
eitlier  7//7,  ?^'-t7/,  or>r//Ts.s-.  According  to  the  first,  the  meaning  of 
the  first  member  would  ])c:  The  wicked  man  desires  the  instruments 
by  which  evil  doers  seek  to  accomplish  their  unrighU'ous  purposes. 
See  Ps.  10:  8-10.  According  to  the  second,  the  sense  would  be:  The 
wicked  man  desires  such  prey,  booty,  or  unlawful  gain,  as  is  ob- 
tained by  evil  doers  in  the  execution  of  their  unlawful  deeds.  Ac 
cording  to  the  third,  the  sense  is:  The  wicked  man  desires  protection, 
(fortress  being  used  hy  metonymy  (or  protccliou,  smirit  if)  d'om  im 
pending  evils,  but  in  vain.     TJie  last  is  the  reading  of  tlie  Vulgat.> 

yi  **  Longs  ({fter  ttie  prey  of  evil  lioers,"  Noyen. 


132  THE  PROVERBS  OF  SOLOMON.     [CH.  XII. 

• 

13.  In  the  transgression  of  the  lips  there  is  an  evil 
snare ; 

But  the  righteous  shall  escape  froni  trouble. 

14.  A  man  shall  be  satisfied  with  good  l)y  the  fruit 
of  his  mouth  ; 

And  the  recompense  of  a  man's  hands  shall  be  ren- 
dered to  him. 

15.  The  way  of  a  fool  is  right  in  his  own  eyes ; 
But  the  wise  (man)  hearkeneth  to  counsel. 

16.  A  fool's  wrath  is  quickly  known  ; 
But  a  prudent  (man)  hideth  an  insult. 

and  the  Margin  of  E.  V.  The  first  is  that  of  our  authorized  version, 
and  this  appears  to  be  the  most  probable.  The  parallel  clause  de- 
clares that  the  righteous  produce  good  works,  as  a  good  tree  pro- 
duces good  fruit. 

13.  False,  calumnious  and  malicious  charges  and  remarks  in  re- 
lation to  others,  while  they  may  tend  to  excite  prejudice  against 
those  to  whom  they  relate,  are  sure  also  to  recoil  in  the  end  u])on 
the  individual  who  utters  them,  and  involve  him  in  difficulty  and 
disgrace,  from  which  the  man  of  veracity  escapes.  (Comp.  ch.  18:  7.) 
The  Sept.  adds  to  this  verse  the  following:  "He  whose  looks  are 
gentle,  shall  be  pitied;  but  he  who  contends  in  the  gate,  will  afflict 
souls." 

14.  Virtue,  both  in  word  and  deed,  will  always  meet  with  an 
adequate  reward  in  the  inward  happiness  which  the  consciousness 
of  right-doing  always  affords.  Tke  [mil.  of  his  moulh — figuratively 
his  (Ikcourse, 

15.  The  v:ay  of  a  fool  denotes  his  course  of  action  and  conduct 
Tlie  proposition  in  the  second  clause  is  reciprocal,  and  may  be  ren- 
dered as  in  our  standard  version.  "  But  he  who  hearkenetli  to 
counsel  (is)  wise."  But  the  version  here  adopted  preserves  the  an- 
tithesis more  exactly,  and  is  supported  by  the  Sept.  and  Vulg.  A 
fool  is  .so  self-conceited,  that  he  thinks  lie  needs  no  counsel  or  advice 
from  others,  and  therefore  asks  for  none;  a  wise  man,  on  the  con- 
trary, will  not  rely  upon  his  own  judgment  alone  in  matters  of  great 
importance,  but  with  a  prudent  solf-distrust,  will  solicit  the  sound 
advice  of  others, 

IG.  QiiU/clij — lit.  <>/«.  t/ic  day,  i.  e  ,  as  soon  as  it  arises,  on  the  com- 
16.  "  What  is  shameful,"  Stuart—"  a  dispace,"  Boothr. 


CH.  XII.]  THE   PROVERBS   OF   SOLOMON.  133 

17.  He,  who  speaketli  tlio  trnth,  testiliotli  what  \h 
right ; 

But  a  false  witness — deceit. 

IS.  There  arc  (those)^  who  speak  rashl)^,  like  the 
piercings  of  a  sword ; 

But  the  tongue  of  the  wise  is  a  healing  medicine. 

mission  of  an  offence.  A  fool  discloses  his  anger  instantly,  without 
reflection  or  regard  to  consequences.  But  a  prudent  man,  with  com- 
mendable self-control,  conceals  his  displeasure  and  mortification  at 
receiving  an  insult,  and  suppresses  the  desire  of  retaliation  and 
revenge. 

17.  W/io  apcakeiJi — lit.  who  breaihes  forth, — a  form  of  expression 
denoting  figuratively  habitual  action.  He  who  is  uniformly  accus- 
tomed to  speak  the  truth  in  the  ordinary  transactions  of  life,  (i.  e., 
a  man  of  veracity)  niaybe  relied  upon  when  under  oath  in  a  court 
of  justice.  But  one  who  has  no  regard  for  his  word  on  ordinary 
occasions,  may  be  expected  to  testify  in  such  a  manner  as  to  deceive. 
Some  commentato/s  reverse  the  terms  of  the  proposition  in  the  first 
clause,  and  translate,  "  A  righteous  witness  speaketh  the  truth." 
Deceit,  abs.  for  concrete,  what  is  deceitful,  i.  e.,  calculated  to  de- 
ceive. 

18.  The  participle  nt313.  bote,  is  in  the  singular  number,  but  is 
evidently  generic  here.  I  have,  therefore,  with  Stuart,  rendered  it 
as  though  it  were  plural,  which  also  agrees  with  the  Septuagint, 
and  accords  with  the  English  idiom  in  such  a  case.  The  verb 
nCD3,  bata,  (=KL03)  properly  signifies  to  babble,  to  talk  foolishhj,  itllij, 
rashly  and  in'oiisideratcly,  and  such  is  evidently  its  meaning  here. 
(Comp.  Lev.  5:  4  Psalm  106:  33.)  He  who  foolishly  indulges  a  love 
for  talking,  without  regard  to  the  feelings  or  reputation  of  others, 
often  inflicts  the  deepest  wounds  upon  them.  The  wise  man,  on 
the  contrary,  is  tender  of  the  feelings  and  good  name  of  his  fellow 
men,  and  so  speaks  to  and  of  them  as  to  sooth  and  allay  irritation, 
instead  of  producing  it.  There  is  probably  no  one,  who  has  not 
felt  keenly  the  unkind,  unfeeling,  mischievous  remarks  of  idle,  and 
reckless  talkers.  "Many  will  speak  daggers  without  compunction, 
who  would  be  afraid  to  use  them."  Yet  this  little  member— the 
tongue— is  no  less  powerful  to  heal  than  to  wound;     "It  gives  in- 

'\S  "A  hahler  is  lifce,"  Sfc,  Gescnius,  Boothr.— "  Mtvr  nre  f/ios,-  who  prti/f,"  .Stu- 
arts"//<•«/,•///,"  Sept.,  French— "  is  heal/ /ir  Vulg.,  Noyes-"/*  hen/ing,"  Stuart— 
"is  medicine,"'  Bootlir. 

12* 


134  THE  PROVERBS  OF  SOLOMON.     [CH.  XII. 

19.  The  lips  of  truth  shall  be  established  forever ; 
But  a  lying  tongue  is  only  for  a  moment. 

20.  Deceit  is  in  the  heart  of  those,  who  devise  evil ; 
But  to  the  counsellors  of  peace  there  is  joy. 

21.  No  calamity  shall  betall  the  righteous  {man) ; 
But  the  wicked  shall  be  filled  with  evil. 

22.  Lying  lips  are  an  abomination  to  Jehovah  ; 
But  those,  who  deal  truly,  are  his  delight. 

23.  A  prudent  man  concealeth  (/«z5)  knowledge  ; 

.  But  the  heart  of  fools  proclaimeth  {their)  foolishness. 

stant  healing  to  the  piercings  of  the  sword,  even  to  the  very  wound 
which  it  may  have  been  constrained  to  inflict.  But  it  is  the  tongue 
of  the  wise  that  is  a  healmn.  Wisdom  is  the  guiding  principle, — 
not  a  loose  loquacity;  but  a  delicate  discriminating  tact,  directing 
us  how,  when,  what,  to  whom  to  speak ;•  sometimes  repressing; 
sometimes  quickening."     (Bridges.) 

19.  He  who  customarily  speaks  the  truth  shall  be  established  in 
peace  and  happiness;  while  the  habitual  liar  will  soon  be  brought 
to  disgrace.  Falsehood  may  succeed  for  a  short  period:  but  detec- 
tion and  disgrace  will  soon  follow.     For  a  moment — lit.  lohiLe  Ivnnlc. 

20.  Duplicity  and  deceit  are  characteristic  of  those  who  plot  evil 
for  the  injury  of  others.  But  those  who  with  singleness  of  heart 
and  purpose,  endeavor  to  promote  concord  and  harmony  among  men, 
will  net  fail  to  experience  inward  satisfaction:  and  often  a  high  de- 
gree of  joy  at  the  success  of  their  endeavors, 

21.  Rectitude  of  conduct  is  to  the  upright  nmn  an  effectual  se- 
curity against  many  of  the  calamities  of  life,  which  fall  heavily 
upon  those  who  habitually  transgress  God's  laws.  Cn3N%  Hoph. 
fut.  of  riDX,  not  used  in  Kal.) 

23.  A  wise  and  prudent  man  is  modest,  unassuming  and  unos- 
tentatious, and  forbears  to  obtrude  his  knowledge  upon  others. 
But  the  fool  has  so  much  vanity  and  self-conceit  that  he  cannot  re 
frain  from  exposing  his  folly  and  ignorance,  and  acts  as  if  he  was 
anxious  that  every  one  should  know  how  great  a  fool  he  is.  "  Tlio 
heart  of  fools  is  in  their  mouth:  but  the  mouth  of  the  wise  is  in 
their  heart."-    Ecelus,  21:  2G. 

li).  "  Only  for  the  twinkling  of  an  eye"  Stuart. 


oil.  XII.]  THE    PR0VER1J8    OF    SOLOMON.  1  ?>5 

M.  Tlie  hand  of  the  diligent  shall  bear  rule ; 
But  the  slothful  shall  be  \inder  tribute. 

25.  Heaviness  in  the  heart  of  man  niaketh  it  l)o\v 
down ; 

But  a  kind  word  niaketh  it  glad. 

26.  The  righteous  (mail)  showeth  his  friend  {t/ir 
way) ; 

But  the  way  of  the  wicked  causeth  them  to  err. 

27.  The  slothful  {man)  roasteth  not  his  game  ; 
But  the  wealth  of  the  diligent  man  is  precious. 

24.  Diligence  is  ordinarily  the  path  to  advjinceiuent;  and  if  it 
should  fail  of  this  reeult,  it  will  always  command  respect  and  exert 
a  good  influence  in  its  appropriate  sphere.  Uiulrr  tribute — i.  e,,  in 
a  state  of  dependence  and  subjection  to  others. 

25.  This  maxim  points  out  a  very  easy  and  cheap  way  of  being 
useful  to  others,  and  shows  the  cheering  eflicacy  of  a  kind  word 
seasonably  spoken  to  a  stricken  and  disconsolate  heart.     (n:ni^/\ 

Hiph.  fut.  of  nnty.) 

26.  The  righteous  man  not  only  finds  out  the  right  and  safe  way 
in  which  to  walk,  for  himself,  but  points  it  out  to  his  friends,  and 
acts  as  their  guide  in  conducting  them  into  it.  But  the  way  in 
which  the  wicked  walk,  is  the  downward  road  to  destruction,  and 
is  sure  to  mislead  them  and  cause  them  to  err.  The  Heb.  verb 
nn^  Yathcr,  is  the  Hiphel  of  "l-in,  thur,  which  sig.  1.  to  spy  out,  to  ex- 
plore, and  2.  to  show  the  vay,  to  iinidc  The  latter  meaning  is  appro- 
priate here,  because  it  gives  an  important  significance  to  the  propo- 
sition, and  preserves  the  antithetical  connexion  between  the  two 
members  of  the  verse.  Some,  however,  and  among  them  the  trans- 
lators of  our  Standard  Version,  derive  the  word  from  np\  {/(U/uir, 
which  in  Niphal  sig.  to  excel,  to  be  superior  tr,  and  render,  "The 
righteous  is  more  excellent  than  his  neighbor."  In  that  case,  by 
"neighbor"  must  be  intended  avuckcd  neighbor;  and  even  then. the 
aphorism,  thoHgh  true,  would  be  unimportant,  and  the  antithesis 
is  lost. 

27.  The  indolent  man,  who  lives  from  hand  to  mouth,  in.provi 
dent  as  to  the  future,  loses,  for  want  of  proper  care  and  ex.rtion. 
even  tho  fruits  of  his  own  l;ibor.      Hut  the  diligent.  ind.iKtnous  and 
provident  man,  place.,  a  jmsI   .-.liniMle  .m  the  ,.r...lMrl.  nf  hi.  indus- 


136  THE  PROVERBS  OF  SOLOMON.      [CH.  XII. 

28.  Ill  the  way  of  righteous  is  life  ; 
And  in  her  pathway  there  is  no  death. 

try,  and  converts  them  to  their  appropriate  use.  The  Heb.  verb 
pn,  cKaraky  occurs  only  in  this  place.  The  corresponding.  Chaldee 
verb  T^X\,,  dwrak,  is  found  in  Dan.  3:  17,  where  it  is  translated  to 
singe,  viz.  the  hair.  There  may  possibly  be  an  alli:sion  here,  there- 
fore, to  the  custom  which  prevails  in  some  countries  of  drying  and 
partially  roasting  the  game  taken  in  hunting,  which  is  not  wanted 
for  immdiate  use,  in  order  to  preserve  it  for  future  consumption. 
*'  In  Calabar  (W.  Africa),  and  perhaps  also  in  other  countries,"  says 
Rev.  H.  M.  Waddell,  "small  animals  used  for  food — sheep,  goats, 
deer,  pigs,  tfcc,  are  not  skinned;  the  hair  is  burned  off,  and  the 
creature  is  cut  up  and  dried  undressed  in  the  skin;  and  almost  all 
fish  or  flesh  meat  that  comes  to  market  is  partially  roasted  and 
smoke-dried.  A  diligent  man  going  into  the  wilds  to  hunt,  if  he 
snares  or  spears  a  deer  or  wild  pig,  perfectly  dries  over  the  fire  of 
his  hut,  what  he  does  not  immediately  require  for  his  own  use,  pro- 
ceeding on  his  hunting  operations,  curing  as  fast  as  he  takes,  till 
he  has  obtained  as  much  us  he  can  carry  home.  ISTot  so  the  indo- 
lent man;  as  long  as  his  first  beast  lasts  him,  he  idles  his  time,  eat- 
ing, sleeping,  and  lounging  about  his  hut,  and  probably  losing  half 
the  animal  by  not  quickly  or  perfectly  smoke-drying  it.  At  last 
he  returns  with  little  to  show  for  the  time  he  has  been  away;  and 
the  little  that  he  has  brought,  being  only  lialf  dried,  is  lialf  rotten  " 
Sept.  "  shall  catch  no  game." 


CHAPTER   XI] 


1.  A  wise  son  {Jiearkeneth  to)  tlio  instruction  of  (/^/.v) 
fatlier ; 

But  a  scotfer  hoaroth  not  rclnike. 


1.  It  is  doubtful  whethernmrD,  w?/.Mr.  is  a  noun  or  tlie  Hoph. 
participle  of  the  verb  nO"",  ijasar.  If  the  former,  thon  it  signifies 
inslrnttioti,  and  a  verb  must  be  sup})licd  from  the  ]>ai-al]ol  clause,  a« 
above.  So  E.  V.  Puit  if  llie  latlor,  then  (he  first  clause  should  bo 
translated,  "A  wise  son  is  instruct (•<!  1>v  (his)  father.''    So  Stuart. 


CH.  Xlll.]  tub:    PUOVEUBS  of   SOLOMON.  137 

2.  A  Jiiiiii  shall  cat  good  l)y  the  fruit  of  his  mouth; 
But  the  soul  of  trausgi-essors  {shall  eat)  violeuce. 

3.  He,  who  keepeth  his  mouth,  keei)etli  his  life ; 
But  destruction  will  be  to  him,  who  (tpeueth  \vi<lo 

his  lips. 

4.  The  soul  of   the  slug<i;ar(l    Inuo-eth,   and   (hath) 
nothing ; 

But  the  soul  of  the  dilii>'ent  shall  be  nuide  fat. 


The  former  is  preferable,  because,  while  tlie  sense  is  equally  good, 
it  corresponds  better  with  the  parallelism,  and  is  fivvored  by  the  an- 
cient versions.  The  interpiinction,  moreover,  is  that  of  the  noun  in 
the  construct  state.  A  wise  and  docile  son  will  listen  respectfully 
to  the  faithful  instruction  of  his  parents,  even  when  that  instruction 
is  mingled  with  reproof.  The  scoffer,  on  the  contrary,  being  impa- 
tient of  parental  control,  and  determined  to  be  guided  by  liis  own 
wayward  judgment,  disregards  the  wise  and  wholesome  counsel  of 
age,  experience  and  affection.  Sept.  "A  wise  son  is  obedient  to  his 
father;  but  a  disobedient  son  will  be  destroyed." 

2.  A  wise  and  upright  man  will  enjoy  as  well  as  communicate 
much  good  by  the  discreet  use  of  his  speech;  but  those  wlio  abuse 
that  noble  faculty  and  prostitute  it  to  vile  and  wicked  purposes  will 
experience  trouble,  self-reproach,  violence  and  disgrace.  (See  ch. 
12:  14.  18:  20,  21.)  To  cat,  is  here  used  in  a  tropical  sense  for  to 
cnjay,  to  experience.  Some  MSS.  instead  of  SdxS  yolcnl,  to  cat,  in  tlie 
first  clause,  read  ;;3t;/%  ykba,  to  be  ialhftcd,  udiated,  fitted ;  and  this 
reading  is  followed  by  the  Syriac,  Cliald.  and  Vulg.  versions.  Tliis 
reading  is  adopted  by  French  and  Noycs,  who  translate  the  second 
line,  "  But  the  appetite  of  offenders  shall  be  sated  with  violence." 
Sept.  "A  good  (man)  shall  eat  of  the  fruits  of  righteousness;  but 
the  lives  of  transgressors  shall  perish  before  their  time." 

3.  To  keep  the  heart  is  to  guard  the  citadel  of  the  inner  man ;  to 
keep  the  'mouth  is  to  set  a  Avatch  at  tlie  gates.  If  they  be  well 
guarded,  the  cit}'  is  safe.  Leave  them  unprotected,  and  destruction 
is  inevitable. 

4.  To  be  made  fat,  is  a  metaphorical  expression  signifying  to 
possess  an  abundance,  to  l)e  fitltij  satisfied;  and  the  aphorism  is  appli- 
cable botli  to  temporal  and  sjuritual  prosperity.     Ood  gives  every 


4.  "  Tfie  appetite  of  f/ie  sluggard  longeth,"  French,  Noycs. 


138  THE    PROVERBS    OF    SOLOMON.  [CH.  XIIT. 

5.  The  righteous  {man)  hateth  a  false  word  ; 

But  the  wicked  {man)  is  loatlisoine,  and  cometli  tr> 
shame. 

6.  Righteousness  kcepetli  {him,  ivho)  is  upright  in 
(his)  wa}^ ; 

But  wickedness  overthroweth  the  sinner. 

7.  There  is  (owe),  wlio  feigneth  liiniself  rich,  yet 
(hath)  nothing; 

There  is  (another)^  who  feigneth  liiniself  poor,  yet 
(hath)  great  riches. 


thing,  but  in  the  way  of  diligence.  In  tlie  order  of  his  providence 
he  has  connected  by  the  law  of  sequence,  industry  and  prosperity, 
idleness  and  poverty.  "  The  soul  of  the  sluggard,"  is  literally  "  as 
to  his  sonl,  the  sluggard."  Sept.  "Every  slothful  man  desires,  but 
the  hands  of  the  active  are  diligent." 

5.  A  righteous  man  loves  the  truth  and  detests  falsehood,  both 
in  himself  and  others.  But  a  wicked  man,  on  the  contrary,  delights 
in  lying,  and  by  his  numerous  and  barefaced  misre2:>resentations, 
becomes  loathsome,  odious  and  hateful  to  others,  and  thus  brings 
shame  and  disgrace  upon  himself. 

6.  In  his  way,  i.  e.,  in  his  virtuous  and  upriglit  conduct  and 
course  of  life.  Righteousness  is  a  defence  and  protection  to  the  iip- 
riglit  man;  but  wickedness  is  tlie  destruction  of  the  sinner.  Sinmr 
— lit.  sin,  abstract  for  concrete. 

7.  One  man  makes  a  show  and  pretence  of  wcaltli,  which  lie 
does  not  possess,  in  order  tliat  he  may  gain  credit,  position  and  in- 
fluence among  men,  and  the  more  easily  .impose  upon  them.  An- 
other, on  tlie  contrary,  feigns  himself  poor — conceals  under  the  garb 
and  semblance  of  poverty  the  wealtli  which  lie  really  possesses,  that 
he  may  keep  it  the  more  securely.  And  under  the  despotic  gov- 
ernments of  the  East,  where  personal  property  is  extremely  insecure, 
there  exist  strong  inducements  for  its  concealment,  llolden  inter- 
prets the  proverb  in  a  spiritual  sense:  "  Some,"  says  he,  "  are  sedu- 
)ou3  to  amass  wealth,  and  yet  are  destitute  of  the  true  riches, 
jreligiop  and  the  favor  of  God;  others  voluntarily  continue  poor  in 
|,he  eyes  of  the  world,  and   j-ot  abound    in    line  spiritual  riches." 

(i:>t:hinn,  Hijdipal  of  ivn.) 


ClI.  XIU.]  THE    I'KOVKlllS.S    01''    .S(»1.(».M(»N.  11^0 

8..  Tlio  niiisuiu  lor  ii  mnii'ii  life  is  liis  wcallli ; 
J>ut  tlio  poor  (man)  hearetli  not  rebuke; 
d.  The  liglit  of  the  righteous  sliall  rejoice; 
But  the  lamp  of  the  wicked  shall  l)e  put  out. 

8,  The  value  of  riclies  is  well  understood.  Not  only  do  they 
|!luce  a  man  above  want  and  exempt  him  from  .the  many  inconveni- 
ences and  privations  attendant  on  poverty;  but  they  may  shield 
him  from  tlie  punishment  of  the  law,  or  rescue  him  from  imminent 
peril.  They  may  give  him  the  poAver  to  purcliase  a  ransom  for 
himself  from  the  hands  of  lawless  banditti,  or  redeem  himself  from 
slavery,  or  save  himself  from  the  grasp  of  cruel  persecutors.  •  The 
early  Christians,  when  suffering  persecution,  are  said  to  have  quoted 
the  first  member  of  this  proverb  by  way  of  justifying  themselves 
for  appeasing  the  wrath  of  tiicir  persecutors  with  presents.  The 
meaning  of  the  second  clause  is  not  so  clear.  The  phrase  hcarclh 
not  rcbuiic^  may  be  taken  in  this  connexion  as  in  v.  1,  to  signify,  that 
the  jjoor  man  (poor  by  his  own  fault),  will  not  listen  to  tliose  who 
reprove  and  censure  him  for  the  indolence  and  wastefulness  wliich 
have  made  and  keep  him  poor.  The  couplet,  however,  may  be  in- 
tended to  exhibit  a  contrast  of  reciprocal  advantages;  in  whicli  case 
tlie  latter  clause  would  furnish  an  offset  to  the  former,  and  should 
be  interpreted  accordingly.  The  sense  of  the  proverb  would  then 
be:  The  rich  man's  wealth  buys  him  oft*  from  condemnation,  pun- 
ishment or  danger;  but  the  poor  man's  insignificance  is  his  p-otec- 
tion  against  false  accusation,  unjust  aggression,  the  cupidity  of  the 
avaricious  and  the  taunts  and  upbraidings  of  envy.  The  antithesis, 
brought  out  quite  prominently  by  this  interpretation,  is  greatly  in 
its  favor. 

9.  The  lamp  of  the  righteous  shall  shine  with  a  bright,  cheer- 
ful, and  constant  light,  like  that  of  the  sun  (Ps.  19:  5),  as  if  rejoic- 
ing in  the  consciousness  of  inward  satisfaction,  and  in  the  benefits 
it  confers  upon  others.  But  the  lamp  of  the  wicked  sliall  be  quickly 
extinguished.  Light  is  a  common  emblem  of  prosperity.  The  pros- 
perity of  the  righteous  will  be  a  constant^  source  of  joy  and  glad- 
ness; but  that  of  the  wicked  will  be  brief  and  transcient.  Sept. 
"  The  righteous  always  have  light."  Syr.  and  Chald.  "  The  light 
of  the  righteous  bringeth  joy."     The  Sept.  adds,  ''Crafty  souls  go 

astray  in  sins;  but  just  men  pity  and  are  merciful."  

"'T^'The  p,Ztecfioi,r  Holcl^i^'«o  upbraidings,"  Froiich-" /«»  tfn;afrninf;>,- 
So)it.,  Noyes. 


140  THE    PROVERBS    OF    SOLOMON.  [CH.  XIII. 

lU.  By  \n'idii  cumetli  only  coiittnitiuii ; 
But  with  tlio  well-iidvised  is  wisdom. 
11.  Wealth  (obtained)  without  ii^'ijvt,  wiW  be  dimin- 
ished ; 

But  he,  who  gathereth  by  hibor,  will  increase  it. 


10.  The  adverb  oiiJy  (pn,  raq)  evidently  qualifies  conlcntion  (Tl-Yn 
malzlza)  and  not  pride,  ^s  in  E.  Y.  The  writer  does  not  mean  to 
say  that  contention  is  occasioned  only  and  in  every  case  by  pride; 
but  that  pride  causes  nothing  but  strife  and  contention:  in  other 
words,  that  pride  is  the  fruitful  source  of  strife.  See  ch,  28:  25. 
This  is  seen  in  communities,  states,  churches,  societies,  families, 
and  often  among  intimate  friends.  *'  Some  point  of  honor  must  be 
maintained;  some  affront  must  be  resented;  some  rival  must  be 
crushed  or  eclipsed;  some  renowned  cliaracLer  emulated;  or  some 
superior  equalled  and  surpassed."  (Scott.)  "Even  in  trifling  dis- 
putes between  relatives  or  neiglibors — perhaps  between  Christians — 
each  party  contends  veliemently  for  liis  rights,  instead  of  satisfying 
himself  with  the  testimony  of  his  conscience,  and  submitting  rather 
to  be  misunderstood  and  misjudged,  than  to  break  the  bond  of  the 
divine  brotherhood."  (Bridges.)  Some  commentators  take  p'^,  ra<j, 
for  a  noun  signifying  cmplhiess,  raciiify,  (=p^-),  r/r/, )  and  here  de- 
noting emptiness  in  respect  to  wisdom,  i.  c  ignorance,  and  translate 
the  clause,  "Ignorance  (joined)  with  pride  produces  contention." 
Holden  Others  regard  it  as  an  adjective  signifying  iv//?/.,  cmphj,  and 
render:  "  A  vain  (man )  by  pride  causeth  contention."  (D;i*;M  J,  Niph. 
part,  of  i*x^\) 

11.  The  word  Sdh,  hcM,  signifies  a  breatli,  then  vanity.  Wealth 
obtained  by  a  breath,  or  by  vanity,  may  denote  wealth  procured 
without  personal  effort,  or  with  little  exertion.  This  would  seem 
to  1)6  the  meaning  required  liere  by  the  antithesis.  The  sentiment 
would  then  be,  '  Wealth  acquired  witliout  personal  exertion  and 
labor,  but  by  inheritance,  or  dishonest  and  disreputable  practices, 
such  as  gambling,  cheating,  theft,  oppression;  or  by  pandering  to 
the  vices  and  follies  of  men,  is  generally  soon  diminished,  squan- 
dered or  lost.    But  that  which  is  obtained  by  personal  effort,  honest 


n.  "  Wealth  through  mnity  is  (thuinishcd,"  Holden—"  The  ivealth  of  one  given  to 
vanity,"  hwthr.—"  snbstanee  dwindleth  away  sooner  than  a  vapor,  {or  breath)," 
French,  Noyos="  gathereth  cautiously,"  Hohicn—" gathereth  into  his  tianris,"  Noye's. 


CH. 


XJH.]  TlIK    l'IU)VKKIl,S    OK    S(il,«  >MON.  141 


1:^.   lI(>iKj  (It'tbiTcd  iiuiki'lh  the  Ik'Ui*!  sick; 
But  desire  aeconiplislied  is  ;i  tree  of  lill'. 
13.  lie,  wliudesi>i8etli  the  word,  sliiill  lK;(lvsti-oy(.(l  ; 
P)Ut  lie,  wlio  fearetli   the   coimiiaiKhneiit,    shall    he 
reeoiiipeiised. 

industry  and  skillful  management,  is  attended  with  a  blcssine,  is 
more  highly  valued  by  the  possessor,  and  more  likely  to  endure  and 
increase.'  "  Riches  wear  as  they  arc  worn  and  woven."  "  Lightly 
come,  lightly  gc."  "What  is  ill-gotten  is  commonly  ill-spent." 
(Comp.  ch.  10:  2.  20:  21 .)  Sept.  "Wealth  gotten  hastily  with  iniquity 
is  diminished;  but  he  that  gathers  for  himself  with  godliness  shall 
be  increased."  By  labor — literally,  into  the  hand,  i.  e.,  into  his  own 
hand — the  hand  of  him  who  is  active  and  industrious  in  gathering 
it.  fSome,  omitting  the  ellipsis  iu  the  first  clause,  render,  *'  Wealtli 
is  lessened  by  vanity."  Gesenius:" Wealth  vanisheth  more  swiftly 
than  a  breath." 

12.  i/<?/7C  is  here  put  by  metonymy  for  \.ho  Uiin.:j:  hoped  [or.  •<  We 
live  by  hope."  The  first  springing  of  hope  in  the  breast  is  a  i>lea- 
surable  emotion,"  not,  however,  wholly  unmixed  with  pain.  It  is 
the  sensation  of  hunger,  whicli  makes  our  food  acceptable  and 
pleasurable.  But  prolonged  beyond  a  certain  limit,  and  that  sensa- 
tion causes  pain  and  distress.  So  is  it  with  hope.  When  the  real- 
ization of  that  for  which  we  hope  is  long  postponed,  the  heart  be- 
comes grieved  and  afflicted,  and  sinks  into  discouragement  and 
'despondency.  But  the  attainment  of  the  desired  object  is  reviving, 
invigorating,  and  salutary;  it  imparts  an  animating  power,  and  is 
the  source  of  permanent  delight.  See  v.  11).  ch,  3:  18.  "  The  rule 
expressed  in  the  first  clause  of  this  verse  is  universal.  '  Hope  de- 
ferred maketh  the  heart  sick/  whether  the  person  hoping  and  the 
thing  hoped  for  be  good  or  evil.  Thus  far  one  thing  happens  to  all. 
But  the  second  member  is  a  dividing  word.  The  accomplishment 
of  the  desire  is  a  tret  of  life.  This  belongs  to  the  hope  of  the  holy." 
(Arnott.)     nX3,  Kal.  Part,  of  N*'13.) 

13.  By  the  word,  (fee,  of  God,  is  here  intended  the  Holy  Scriptures, 
and  particularly  the  preceptive  part.  He  who  treats  with  neglect 
or  contempt  the  precepts  and  commands  of  God,  contained  in  his 
most  holy  word,  will  bring  ruin  on  himself  as  the  just  punishment 

i;).  ^'  Shall  bring  destruction  OH  himself ,"  Stuart— "shall  be  punished,"  Holdcn= 
"  he  who  rcverenceth,"  French,  Noyes="  shall  be  safe,"  French—"  shall  be  nt  peacCf" 
Stuart~"  $/<rt/i  be  rewarded,"  Boothr. 

13 


l42  THE    PROVERBS    OP    SOLOMON.  [CH.  XIII. 

14.  Tlie  tcacliiiii;:  of  the  wise  {man)  is  ii  fouutniii  ut' 
life. 

To  turn  away  {men)  Iroiu  th'o  snares  ul*  deatli. 

15.  A  good  uiiderstandiiig  prociirelh  tavoj-; 
But  the  way  of  transgressors  is  luinl. 

1().  Every  prudent  [man)  dealetli  with  knowledge; 
But  a  fool  spreadeth  al)road  (his)  tolly. 
IT.  A  wicked  messenger  talletli  into  troul)le; 
But  a  faithful  ambassador  is  a  healing  medicine. 

uf  his  misconduct.  On  the  contrary,  he  who  reverences  and  obeys 
the  divine  precepts,  shall  receive  a  just  recompense  of  reward  for 
his  obedience.  See  ch.  11:  31.  Jere.  18:  ^0.  The  phrase  "iS  bnn^ 
Ycchnbel-lo^  literally  signifies  shall  be  bound  to  i(,  viz.  the  Avord,  i.  e., 
shall  suffer  the  penalty  it  denounces, 

14.  The  teaching  or  instruction  of  a  wise  man  (Syr.  of  wisdom), 
is  a  fountain  yielding  moral  and  spiritual  life  and  happiness,  by 
means  of  which  men  are  rescued  from  the  snares  of  death. 

15.  Sound  conmion  sense,  in  connexion  with  upright  conduct, 
secures  the  favor,  approbation  and  confidence  of  men.  In  conse- 
quence of  this,  the  way  or  course  of  life  of  such  a  one  is  rendered 
doubly  easy  and  pleasant.  But  the  way  in  which  transgressors  go 
— the  broad  road  whicli  leads  to  death — is  rough,  (Deut.  21:  4)  stmvij, 
and  consequently  hard  and  laborious  to  travel.  French,  in  order 
to  make  the  parallelism  more  perfect,  renders  "itV^i  ethan,  har$h  in- 
stead of  ho.ril.  The  conduct  of  transgressors  is  such  as,  so  far  from 
conciliating  the  good  opinion  of  others,  creates  dislike  and  disgust. 

16.  Every  prudent  man  em[)loys  his  knowledge  in  such  a  way 
as  to  render  it  most  useful  to  himself  and  others.  But  an  ignorant 
and  foolish  man  is  continually  exposing  liia  ignorance  to  his  own 
prejudice. 

17.  By  a  incLed  mc^^engcr  is  meant  one  who  is  negligent  and  un- 
faithful in  executing  the  commissions  entrusted  to  him  Such  a 
man  gets  into  trouble  and  renders  himself  obnoxious  to  punishment 
for  his  want  of  fidelity.  !-~ec  ch.  10:  26.  But  the  faithful,  reliable, 
trust-worthy  messenger,  by  the  promptufss,  alacrity  and  fidelity 
Avitli  which  he  discharges  his  duty,  ailtbrds  relief  from  all  anxiety, 
and  fioothes  the  mind  of  his  employer,  as  a  healing  medicine  soothes 
and  alleviates  the  diseased  body.     See  ch.  25:  \',\. 


CH.  XIII.]  THE    PROVERBS    OP   SOLOMON.  143 

18.  Poverty  niid  sIkihk'  arc  I'm-  liiiii.  wln>  I'cfnsctli 
instruction  ; 

I>nt  lie,  who  rei>;iir(letli  re])rMof,  shall  l)e  honored. 

19.  Desire  accon"i])lishe(l  is  sweet  to  tlie  soul ; 

Bnt  it  is  an  abomination  to  Tools  to  depart  I'roni  evil. 

20.  Tie,  who  walketh  with  wise  (men)^  shall  heeome 
wise ; 

Bnt  the  companion  of  fools  shall  he  destroyed. 

18.  The  Septuagint  renders  the  first  clause  thus:  "Instruction 
remoyes  poverty  and  disgrace."  One  of  the  most  important  and 
cftectual  preventatives  of  poverty,  crime  and  disgrace,  is  a  good 
education.  Comp.  cH.  15:  32.  By  insfrtidion  may  licre  be  meant 
simjtly  -wise  counsel  and  good  advice,  given  to  another  l>y  a  friend 
for  his  temporal  and  spiritual  benefit. 

19. -The  thought  expressed  in  the  first  member  of  this  verse  is 
substantially  the  same  as  that  in  tlie  second  clause  of  v.  12.  Tlie 
pleasure  and  satisfaction,  which  a  wise  and  good  man  derives  from 
the  attainment  of  a  good  object,  whicli  he  has  been  long  and  ear- 
nestly desiring,  abundantly  compensate  for  the  trouble,  anxiety  and 
self-denial  exercised  in  its  pursuit.  But  fools,  or  ungodly  men,  are 
so  wedded  to  evil  and  so  averse  from  every  thing  good,  tliat  tliey 
cannot  be  induced  to  desire  that  which  would  l)c  really  beneficial 
to  them,  or  to  take  any  steps  for  its  attainment.  They  refuse  to  de- 
part from  their  evil  course,  and  to  restrain  their  base  desires  and 
lawless  passions,  although  the  sure  result  of  their  wicked  course  is 
disappointment  and  failure. 

20.  "Every  one  desires  to  engrave  his  own  image  ui.on  liis  com- 
panions. We  naturally,  therefore,  take  our  mould  from  tlieir  society. 
It  is  not  left  to  us  to  determine  whether  there  shall  be  any  influence 
—only  wliat  that  influence  shall  be.  Walking  with  the  wise— under 
their  instruction,  encouragement  and  example,  we  shall  be  wihe."' 
(Bridges.)  "  The  principle  of  reciprocal  attraction  and  repulsion, 
pervades  all  nature,  both  in  its  material  and  spiritual  departments. 
Your  character  goes  far  to  determine  tlie  company  that  you  will 
will  keep;  the  company  that  you  keep  goes  far  to  mould  your  char- 
.acter."  (Keri, -jVin  Part,  instead  of  JlSn,  Infin.  and  Djn;,  Fu- 
ture, instead  of  D3nT,  Imp.  no  doubt  rightly.  ;n->;.  Niph.  Fut.  «»f 
;'n.     There  is  a  paranomasia, between  nO  ^"^  V^'^^:^ 


20.  "  Walk  with  wise  men,  and  thou  shalt  he  wise,"-  French. 


144  THE    PROVERBS   OP   SOLOMON.  [CH.  XIII. 

21.  Evil  pursuetli  sinners  : 

But  tlte  righteous  shall  be  recompensed  with  good, 

22.  A  good  man  leaveth  an  inheritance  to  his  chil- 
dren's children ; 

But  the  wealth  of  the  sinner  is  laid  up  for  the  just. 

23.  The  tilled  land  of  the  poor  {yieldeth)  mnch  food  ; 
But  there  are  {those,  who)  are  mined  for  want  of 

judgment. 

24.  Ile^  who  spareth  the  rod,  hateth  his  son  ; 
But  he,  who  loveth  him,  correcteth  him  early. 

22.  The  posterity  of  a  good  and  upright  rnan  inherit  the  pro- 
perty which  he,  by  his  industry  and  integrity,  accumulated.  But 
the  wealth,  which  the  sinner  may  have  possessed,  is  often  dissi- 
pated by  his  folly,  extravagance,  or  profligacy:  or  else,  it  passes 
into  the  hands  of  strangers  at  his  death,  and  becomes  the  pjopertj- 
of  the  industrious  and  upright.  Comp,  ch.  28:  8.  Job  27:  16,  17. 
Even  the  ancient  heathen  had  a  maxim  like  this,  viz.  "  the  third 
generation  sliall  not  possess  ill-gotten  wealth." 

23.  Land  cultivated  witli  skill,  industry,  strict  attention  and 
good  management,  by  the  virtuous  poor,  yields  abundant  food  for 
their  support  and  maintenance.  While,  on  the  other  hand,  there 
are  those  in  easy  circumstances,  who,  from  want  of  industry  and  of 
ability  to  conduct  their  affairs  with  skill,  prudence,  and  discretion, 
are  brouglit  to  ruin. 

24.  The  rod  is  the  symbol  of  authority  and  power,  as  well  as  a 
common  instrument  of  punishment:  it  is  liere  put  for  correction  ad- 
ministered in  any  form,  whether  by  the  infliction  of  corporeal  pun- 
ishment, when  necessar}^,  or  in  any  other  manner.  He  who,  fronx 
want  of  energy,  or  from  a  ]nistaken  regard  for  his  children,  witli- 
holds  proper  and  eftectual  correction,  whtn  by  their  misconduct  they 
deserve  it,  and  when  it  is  necessary  for  their  future  good,  really 
treats  them  as  thougli  he  liated  them.  But  the  parent  who  truly 
loves  his  ofl'spring,  and  is  solicitous  for  their  welfare,  will  correct 
them  in  a  proper  manner  and  at  the  proper  time,  before  they  have 
acquired  vicious  liabits  wliieh  it  may  be  diflicult,  perhaps  impossi- 
ble to  eradicate.     Corredelh  liim,  is  literally  seckcth  for  him  correc- 

y.'{.  "  Much  food  is  produced  by  the  tillage  of  rulers;  but  if  happcneth  that  it  is  de- 
stroyed for  ivant  of  judgment,''  ViuVU^n—"  And  there  are,  who  are  taken  away,  by 
reason  of  injustice,"  Stuart. 


CH.  XTV.]  THE   PROVERBS   OF   SOLOMON.  145 

25.  Tlie  righteous  (man)  oateth  to  the  satistyini:;  ai' 
his  desires ; 

But  the  stomach  of  the  wicked  sliall  suti'er  want. 


tion,  i.  e.,  prepares  it  for  him  and  does  not  let  him  escape  without 
administering  it 

"  Principiis  obsta;  sero  mediciua  paratur, 
Cum  mala  per  lorigas  convaluere  moras." — Ovi(/. 
"Resist  the  beginnings:  too  late  is  the  remedy  prepared, 
When  evils  have  grown  old  by  long  delay." 

25,  "A  righteous  man  never  wants  a  sufficiency,  because  liis 
desires  are  moderate,  and  he  makes  a  temperate  use  of  God's  bless- 
ings; whereas  wicked  men  bring  themselves  to  poverty  by  riot  and 
dissijmtion."  (Bp.  Patrick.)      Dc-ii/rs — literally  soul. 


CHAPTEE  XIY. 


1.  The  wise  woman  bnildetli  up  her  house ; 

But  tlic  foolish  teareth  (hers)  down  with  her  hands. 

2.  He,  wlio  walketli  in  uprightitcss,  feareth  Jehovali; 
But  (he,  tvho)  is  perverse  in  his  ways,  despiseth  him. 

1.  The  u-isc  v-oman — lit.  the  v:hdom  of  vomen.  Wisdom  and  folly 
in  the  parallel  members  are  abstracts  put  for  concretes.  The  jdural 
nwmen  is  either  used  in  the  sense  of  '  the  wise  among  women';  or  in 
a  distributive  sense — 'every  wise  woman.'  A  married  woman  is  of 
course  intended,  house  being  put  by  metonymy  for  household,  and  tlio 
verb  lo  build  employed  in  a  figurative  sense.  A  wise,  prudent  and 
discreet  wife,  by  her  industry,  economy,  good  management  and 
pious  and  virtuous  conduct,  promotes  the  comfort,  happiness,  and 
prosperity  of  her  family.  The  foolish  wife,  on  tlie  contrary,  by  her 
indolence,  extravagance,  wastefulness,  and  general  mismanagement, 
brings  poverty,  disgrace  and  ruin  upon  liers.  "  A  fortune  in  a  wife 
is  better  than  a  fortune  with  a  wife." 

.2.  Uprighlness—Yit.  his  nprighlncss,  i.  c.  llie  upright  course  whicli 
lie  prescribes  to  himself.  Real  uprightness  is  an  index  of  tlie  inw 
fear  of  God  in  tlie  heart,  while  perversity  and  disregard  of  the  divine 
13* 


146  THE  PROVERBS  OF  SOLOMON.     [CH.  XIV. 

3.  In  the  mouth  of  a  fool  there  is  a  rod  of  pride ; 
But  the  lips  of  the  wise  shall  preserve  them. 

4.  Where  no  oxen  are,  the  stall  is  empty  ; 

But  there  is  great  increase  by  the  strength  of  the  ox. 

law  and  authority,  are  sure  indications  that  the  transgressor  despises 
and  contemns  God.  Integrity  of  life  is  an  essential  element  and 
evidence  of  a  pious  character:  while  corrupt  and  unprincipled 
conduct  is  the  certain  mark  of  a  heart  at  enmity  with  God.  See  Ps. 
11 :  23.      (-jiSj,  Niph.  part,  of  yh-     -inTU,  Kal  part,  of  nj3.) 

3,  A  rod  of  pride.  The  imbridled  tongue  of  the  fool  is  a  rod  or 
scourge  for  his  own  chastisement  and  the  humbling  of  his  pride. 
He  employs  it  for  the  injury  of  others;  but  it  will  at  last  recoil  on 
himself.  The  prudent  lips  of  wise  men  are  a  safe-guard  to  them. 
(D^-IDK'i^j  Kal  fut.  3d  pers.  plur.  fern,  with  the  singular  affix  instead 
of  the  plur.  u^,  probably  by  an  error  of  the  copyists.) 

4.  The  Heb.  word  OOX,  cdas,  signifies  either  the  staJl  or  crih 
wliere  cattle  are  fed;  or  else  the  sfable  or  barn  in  which  provender  is 
kept  for  their  use.  The  word  ")3,  f^ar,  properly  sig.  clean.  So  here, 
clean  of  provender,  i.  e.,  empty; — a  satirical  way  of  saying,  that 
there  is  a  scarcity  of  provisions.  So  cleanness  of  teeth  denotes  scarcity 
in  Ames  4:  6.  Good  husbandry  is  indispensible  to  an  abimdant 
liarvest.  If  the  fields  are  neglected,  and  permitted  to  lie  fallow,  no 
crop  will  be  raised,  the  barn  and  stall  will  be  empty,  and  destitu- 
tion and  want  will  follow.  But  good  liusbandry  is  succeeded  ))y  a 
plentiful  su]^ply  of  the  necessaries  and  even  the  luxuries  of  life. 
Oxen  or  bullocks  were  the  animals  principally  employed  in  hus- 
bandry in  tlie  East,  and  especially  in  Palestine,  where  the  midtiply- 
ing  of  horses  was  prohibited  by  the  Mosaic  law  to  the  Hebrews 
(Deut.  17:  IG).  Men  of  every  age  and  country  have  been  greatly 
indebted  to  Uie  labor  of  tlie  ox;  for  he  was  the  first  animal  tl)at  re- 
signed his  neck  to  llie  yoke  of  the  plough,  which  has  so  greatly 
multiplied  the  comforts  of  men.  As  early  as  the  days  of  Job,  who 
is  supposed  to  have  been  contemporary  with  Isaac  or  Abraham. 
" the  oxen  were  ploughing,"  we  arc  told,  "in  the  fields,  and  the 
asses  feeding  beside  them,"  when  the  Sabeans  attack  the  sons  and 

:!.  '^  A  sharp  spcat"  Bootlir. — "«w  insolent  scoiir^^i'"  I'n'ncli — "«  sYonrgf  tif  /its 
piiiie,"  Noycs — *'  haughtiness  is  a  roil,''''  .'^tuart. 

4.  "  The  crib  is  dean,"  Sept.,  E.  V.,  U(Mf.'n—"  the  stall  is  clean,"'  Eoothr.,  French 
— "  the  fodder  loft  is  clean,"  Noyes. 


CII.  XIV.]  THE   PROVKR15S   OF   SOLOMON.  147 

5.  A  faithful  witness  will  not  lie  ; 
But  a  false  witness  iitteretli  falsehoods. 

(1.  Tlic  scoffer  seeketli  wisdom,  and  {Jindeth  it)  not : 
But  knowledge  is  easy  to  the  {inau  of)  understand- 
ing'. 


servants  of  the  patriarch.  In  times  long  posterior,  when  Elijah  was 
commissioned  to  anoint  Elishaas  his  successor  in  the  prophetical 
office,  he  fonncl  him  employed  in  plowing  with  twelve  yoke  of  oxen. 
For  many  ages  the  expectations  of  oriental  husbandmen  depended 
on  the  labors  of  this  useful  animal.  The  ass  indeed  in  the  course 
of' time  was  compelled  to  bend  his  stubborn  neck  to  the  yoke,  and 
share  in  the  labors  of  his  companion;  but  the  preparation  of  the 
gronnd  in  the  time  of  spring,  chiefly  depended  on  the  more  power- 
ful exertions  of  the  ox.  This  may  fairly  be  inferred  from  the  proverb 
before  us,  in  which  no  notice  is  taken  of  the  ass,  although  it  is  more 
than  probable  that  he  had  been  yoked  to  the  plough  long  before  the 
time  of  Solomon.  Oxen  were  used  in  Palestine  not  only  in  plowing 
the  land  and  preparing  it  for  the  seed,  and  removing  tlie  crop  from 
the  field,  but  also  for  treading  out  the  grain.     Deut.  22:  10.  25:  4. 

5.  UttereUi.  The  figure  here  employed  is  taken  from  the  act  of 
hrcatkr/ii:',  and  indicates  the  habit  of  lying.  It  is  as  natural  and 
easy  for  a  faithless.witness  to  lie,  as  it  is  for  him  to  breathe.  See 
ch.  12:  17. 

fi.  The  scnfjrr  here  denotes  the  frivolous,  suj^erfieial,  irreverent 
and  prejudiced  sceptic,  who  pretends  to  be  a  candid  inquirer  on  llio 
subject  of  divine  revelation,  but  who  really  has  no  desire  to  be  con- 
vinced of  the  truth,  and  only  seeks  to  find  more  ground  for  cavil 
and  unbelief.  The  wan  of  vn(lr.r$.inn(HiiL^,  on  tlie  contrary,  is  one, 
who  is  possessed  of  reverential  feelings  towards  divine  truth,  and 
actuated  by  proper  motives  in  his  search  after  it.  The  ojiposite  re- 
sults to  which  the  two  come  in  their  religious  inquiries  correspond 
to  the  opposite  states  of  their  minds  and  hearts.  "He  that  comes 
to  seek  after  knowledge  with  a  mind  disposed  to  scorn  and  censure, 
shall  be  sure  to  find  matter  enough  for  liis  humor,  but  none  for  his 
instruction."  (Lord  Bacon.)  -  Comp   Ps.  2.5:  !). 

"Hear  the  first  law,  the  judgment  of  the  skies; 
lie  that  hates  truth  shnll  be  the  dupe  of  lies."— rv*?/-/*/?/-. 

(iTTU  N  i  ph .  part .  of  SSp^. ) 

.').  "  Foiiirth  forth  lirs,"  French,  Soyos—"  /»r(itfie//i  Jnrtfi,''  Stuart. 


148  THE   PROVERBS   OF   SOLOMON.  [cH.  XTY. 

7.  Go  fruiii  the  preBeiice  of  a  foolish  man, 

{In  ivhom)  thou  perceivest  not  the  lips  of  knowledge. 

8.  The  wisdom  of  the  prudent  {man)  is  to  nnder- 
stand  his  ways ; 

But  the  folly  of  fools  is  deceit. 

9.  Fools  mock  at  sin  ; 

But  with  the  upright  there  is  favor. 

10.  The  heart  knoweth  its  own  bitterness  : 

And  a  stranger  doth  not  intermeddle  with  its  joy. 

1,  It  is  a  waste  of  breath  and  often  of  temper  to  argue  with  a 
man,  who,  for  want  of  capacity  or  of  information,  cannot,  or  from 
the  infiiience  of  prejudice,  will  not  reason. 

9.  To  mock  at  sin  is  to  deride  it,  to  treat  it  as  a  light  and  trifling 
thing,  whether  committed  by  ourselves  or  otliers.  Fools  affect  to 
deride  the  idea  of  the  intrinsic  evil  of  sin,  or  of  its  criminality  as 
opposed  to  the  law  of  God.  But  the  upright  endeavor  to  cherish  a 
proper  abhorrence  of  it  as  highly  offensive  to  God  and  injurious  to 
man,  and  labor  to  maintain  a  conscience  void  of  offence  both  towards 
the  one  and  the  other.  And  hence  they  enjoy  the  favor  and  appro- 
bation of  the  Most  High.  .  Some  commentators  understand  by 
Dtytv,  fi.'Jumi,  here,  not  sin  in  general,  but  a  mistkcd,  i.  e.,  a  failure  in 
duty,  and  by  pV"^,  ratzon,  charily,  viz.  towards  those  who  come 
short      They  do  not  deride  them  as  fools  do. 

10,  We  have  in  this  aphorism  a  graphical  illustration  of  man's 
proper  individuality.  The  inward  consciousness  of  a  human  l)eing 
can  alone  be  privy  to  his  personal  joys  and  sorrows,  anxieties  and 
troubles.  Men  learn  by  experience  the  bitterness  of  suffering,  both 
corporeal  and  mental,  far  better  than  any  one  can  tell  them;  and  it 
is  impossible  for  another  to  form  an  adequate  estimate  of  it,  or  sym- 
pathize fully  with  the  sufferer.  "Eacli  mind,"  says  Foster,  "pos- 
sesses in  its  interior  mansions  a  solemn,  retired  apartment,  pecu-' 
liarly  its  own,  into  which  none  but  himself  and  the  Deity  can  en- 
ter." See  1  Cor.  '2:  11.  A  physical  burden  can  be  divided  equally 
between  two  individuals.  But  the  cares  and  troubles  that  press 
upon  the  spirit,  though  as  real  as  the  load  that  lies  upon  the  back, 
are  not  so  tangible  and  divisible.  Hai>pily,  however,  there  is  (»n<', 
who  can  either  remove  the  burden,  or  give  us  strengtli  to  bear  it 

»».  "(liii//  t'-rposft/i  ///I'foofis/i  iomoc/ien/,"  llnothr.—"  l-'ools  scoff  at  a  charge  oj 
guilt  "  French — "  Sin.n^ffi-ring  niochs  fools  "  Stuart. 


CH.  XIV.]  THE    PROVERBS   OF   SOLOMON.  149 

11.  The  house  of  the  wicked  shall  be  destroyed  ; 
But  the  tabernacle  of  the  upvii!;ht  shall  ilourish. 

12.  There  is  a  way,  which  seemeth  right  to  a  man  ; 
But  the  end  thereof  is  the  Avay  of  death.    ■ 

13.  Even  by  laughter  the  heart  is  made  sad  ; 
And  the  end  of  mirth  itself  is  grief. 

11.  The  antithesis  in  this  couplet  is  very  beautiful  and  impres- 
sive. The  most  substantial  structure, — the  house  of  the  wicked, — 
tliough  from  its  materials  and  construction,  apparently  adapted  to 
pej;manency,  shall,  nevertheless,  be  destroyed.  But  the  frail  tene- 
ment— the  tabernacle,  tent,  fragile  and  temporary  structure  of  the 
righteous,  though  having  the  appearance  of  weakness  and  frailty, 
shall  endure. 

12.  Self-deception  in  regard  to  the  character  of  our  conduct  and 
the  conseqiiences  which  must  result  from  it,  is  no  uncommon  thing 
in  this  fallen  world.  Many  an  act  and  course  of  procedure  is  justi- 
fied by  man,  which  God  condemns  and  will  punish .  The  way  seems 
right  to  him  whose  vision  is  clouded  by  prejudice  and  sin;  but  nev- 
ertheless it  is  wrong;  and  the  result  accords  not  with  the  false 
opinion,  but  with  the  absolute  truth  of  the  case.  It  surely  leads  to 
death,  and  its  issue  proves  that  its  direction  was  erroneous.  See 
ch.  12:  15.  IG:  25.  Way  of  dtath—\\t.  the  ways  of  r/m///,— plural  of 
intensity — the  sure  way  of  deatli. 

13.  A  painful  depression  of  spirits  often  succeeds  immoderate 
joy,  and  mirth  not  unfrequently  ends  in  sadness.  In  this  mutable 
and  uncertain  state  of  being,  the  cup  of  joy  is  sometimes  followed 
quickly  by  that  of  sorrow;  while  there  is  often  concealed  an  aching 
heart  under  a  smiling  countenance.  Laughter,  indeed,  is  not  always 
the  effect  of  joy.  Campbell,  in  his  "  Elegy  of  Love  and  Madness," 
thus  speaks  of  the  laugh  of.  agony: 

•'  Long  slumb'ring  vengeance  wakes  to  better  deeds. 
He  s^hrieks,  he  falls,  the  perjur'd  lover  bleeds  1 
Now  the  last  laugh  of  agony  is  o'er. 
And,  pale  in  blood,  he  sleeps  to  wake  no  more." 

It  is  a  curious  fact,  that  as  a  tear  frequently  expresses  the  liighcst 
joy  which  the  human  mind  can  receive,  so  a  laugli  seems  at  times 
to  denote  the  severest  agony  of  wliicli  the  mind  or  the  body  is  sus- 
ceptible. 


150  THE  PROVERB.S  OF  SOLOMON.     [CH.  XIY. 

14.  The  l)acksH(;lei'  in  heart  sliall  be- filled  with  his 
own  ways ; 

But  the  ovxnl  man  {shall  he  satisfied)  from  himself. 

15.  The  feim])]e  {man)  l)elieveth  every  word; 
But  the  prudent  {man)  looketh  well  to  his  steps. 

16.  The  wise  {man)  feareth  and  departeth  from  (^vil ; 
But  the  fool  is  haughty  and  confident. 

14.  The  v^&ya  in  which  the  backslider  goes  are  evil  ways,  and 
with  the  fruit  of  these,  as  a  natural  consequence  and  just  punish- 
ment, he  .shall  be  filled  See  cli.  1:  31.  But  the  good  man  has  a 
perennial  spring  of  satisfaction  in  his  own  soul,  which  will  preserve 
him  from  returning  to  the  world  in  pursuit  of  its  pleasures,  from 
desire  of  its  friendship,  or  from  dread  of  its  power.  The  second 
member  is  rendered  by  some,  "  But  the  good  man  will  depart  from 
liim," — i.  e.,  from  the  paths  of  the  backslider,  or  from  his  company. 
He  will  cease  to  associate  with  him  while  lie  continues  in  that  sin- 
ful and  dangerous  state. 

15.  To  believe  every  word  of  God  is  faith;  to  believe  every  word 
of  man  is  credulity;  and  excessive  credulity  is  a  mark  of  folly. 
The  simpleton,  devoid  of  sound  wisdom  and  discretion,  listens 
eagerlj'  to  any  suggestion  which  may  be  made,  any  opinion  which 
may  be  expressed,  and  any  adviser  who  may  choose  to  control  his 
actions.  The  prudent  man,  on  the  contrary,  proceeds  cautiously, 
examines  before  he  trusts,  and  considers  well  before  he  adopts  the 
opinions  or  advice  of  others.  "  Trust  is  a  lovely  thing;  but  it  can- 
not stand,  unless  it  has  truth  to  lean  upon.  When  its  tender  brancli 
has  been  often  pierced  by  a  broken  reed  of  falsehood,  it  pines  away 
and  dies  of  grief.  In  this  world  a  man  is  obliged  to  be  suspicious. 
Man  suffers  more  from-  man  than  from  the  elements  of  nature,  or  tlie 
beasts  of  the  field."     (Arnott.) 

16.  The  wise  man  fears  the  displeasure  of  God  no  less  tlian  the 
punishment  of  sin,  and  hence  he  avoids  the  occasion  and  appear- 
ance of  evil.  But  the  foolish  are  self-confident,  inflated  with  pride, 
impatient  of  control,  and  regardless  of  consequences.  Tlie  Hebrew 
Yi'ivh ''\2Vr\'0,'>iM^al>bcr,  properly  signifies  in  Hiph.  Z^.*  ^;rtT//6»?'';,  and 
is  applied  to  waters  overflowing  their  banks:  tlien  tropically,  to  over- 
Jloic  witli  anger,  i.  e.,  /o  he  v-rolh.  Also,  to  ovcrjlnvj  with  pride,  i.  (\, 
to  be  haughty,  arrogant  and  self-reliant,  inflated  v/ith  pride  and 

ir>.  "  Transgresscth,  and  [yet)  is  ronjUhnt,'"  Holdon,  Hootlir.,  F.^ench. 


on.  Xiy.]  TJIE    PKOVEJIBS    OF    SOLU.MON.  1.")! 

17.   {He,  who),  i;i  rtunii  tiiii;iy,  cuiiimittelli  li)ll\  ; 
And  a  man  ot"  wicki'd  (It'vices  is  lialtMl. 
\^.  TIio  siiiipk',  inherit  I'olly  ; 
But  lljo  prudent  are  crowned  with  kiM»wJed"i;-e. 
li>.  The  evil  l)ow^  <lown  ])efore  tlie  iz:<»<->d  ; 
And   tlie    wicked   {bow  doiru)   at   the   i^-ates   of   ihe 
riii^'hteous. 

:^U.  The  poor  {inaii)  is  hated  even  l)y  his  own  neii^h- 
1  »or ; 

I:5ut  tlic  Iriends  ol*  tlie  rich  are  many. 


impatient  of  control.  The  word  in  this  form  usually  means  in  be  rc- 
vcnt;cd,  and  so  it  is  rondercd  here  in  our  authorized  version.  But  it 
is  here  opposed  to  the  modest  and  humble  course  of  the  wise  man, 
and  clearly  means  to  be  haughtij,  to  act  liaughlily. 

17.  Soon  1171  gri/  in  ViterKUy  shorl  of  nostrils,  and  figuratively  .s.iw/^ 
(■/  anger,  quicL  Icmpcrcd,  inilaUe.  Sept.  o^O&uao:;.  Sec  v.  2'J. 
The  Hebrews,  Greeks  and  Romans  agree  in  representing  tlie  nose  as 
Ihe  seat  of  anger,  *'  Ira  furor  brevis  est."  "  Anger  is  a  brief  fury." 
(Horace  )  "  Sed  tamen,  ira  procul  absit,  cum  qua  niliil  recto  fieri, 
nihil  considerate  potest."  "  But  yet,  let  anger  be  far  removed, 
with  which  nothing  can  be  rightly  or  considerately  done."  (Horace.) 

18.  Folly  is  the  patrimony  of  fools.  As  men  sow,  so  will  they 
reap.  The  prudent  are  crowned  v/ith  knowledge  as  with  a  diadem. 
This  is  what  they  diligently  seek,  and  this  they  obtain  as  their  re- 
ward or  ornament.     (•n"'PD%  Hi[>h.  fut.  intransitive  of  '^^\ii^) 

19.  The  evil  are  constrained  lo  pay  homage  and  respect  to  the 
good,  and  often  to  acknowledge  theii  superiority  and  to  solicit  their 
favor.  The.second  clause  conveys  ihe  same  sentiment  as  the  first, 
and  differs  from  it  only  in  being  more  specific. 

20.  The  poor  man,  instead  of  boing  pitied,  comforted  and  aided, 
in  consequence  of  his  poverty,  is  ofttMi  neglected  and  even  despised 
by  his  more  highly  favored  and  prosperous  neighbor.  But  multi- 
tudes pay  court  to  the  rich,  and  they  never  laek  friends.  The  verb 
to'hcUe  is  here  used  in  a  somewhat  qualified  sense. 

''  Nil  habet  infelix  paupertas  durius  in  so 
Quara  quod  rediculos  homines  faeit." — Javcuat. 

18.  "  The  prudent  ardently  seek  know/edge,''  Datlie,  Hoothr.— "  take  fast  hold  qf" 
^e\}t.-~" expect knoivledge,"  Nulg. 


152  THE    PROVERBS    OF    80L0M0N.  [CH.  XIV. 

21.  lie,  who  dcspisetli   liis    neighbor,  coiiiuiitteth 
aiu; 

But  he,  who  liath  pity  on  the  poor, — happy  is  he. 

22.  Do  they  not  err,  who  devise  evil  ? 

But  mercy  and  truth  are  to  those,  who  devise  good. 

23.  In  all  labor  there  is  profit ; 

But  the  talk  of  the  lips  [tendeth)  only  to  penury. 

24.  The  crown  of  the  wise  is  their  wealth ; 
But  the  elevation  of  fools  is  folly. 


"  Donee  eris  felix,  nuiltos  nnmerabis  aniicos; 
NiiUus  ad  amissas  ibit  amicus  opes." — Ovid. 

21.  Happy  is  lie — emphatic  repetition  of  the  pronoun. 

22.  To  err  is  in  this  place,  to  icander  from  tlie  object  and  end 
proposed  to  one's  self.  The  English  verb  is  used  in  the  sense  of 
■wandering  in  the  Episcopal  Prayer  Book:  "We  have  erred  and 
straj-ed  from  thy  ways  like  lost  sheep."  The  aim  and  object  of 
those  who  devise  evil  is  the  acquisition  of  wealth,  honor  or  power; 
but  in  this  they  are  generally  disappointed.  They  miss  their  aim 
and  fail  in  their  efforts.  On  the  contrary,  such  as  desire  good,  shall 
meet  with  kindness  and  truthfulness  from  their  fellow  men,  and 
thus  will  obtain  the  reward  .which  they  deserve  for  their  good 
intentions.  Sept.  "  They  that  go  astray  devise  evil ;  but  the 
good  devise  mercy  and  truth.  The  framers  of  evil"  do  not  under- 
stand mercy  and  truth;  but  compassion  and  faithfulness  are  with 
the  framers  of  good."  Some  commentators  render,  Do  theij  not  per- 
ish 7  instead  of  Do  they  not  err? 

23.  By  all  labor  is  here  intended  all  lawful,  Avell-directed  indus  • 
try  as  contrasted  with  idleness  and  empty  talk.  "  Working  with- 
out talking  will  make  men  ricli;  talking  without  working  will  make 
men  poor."  "  Solomon,"  says  Lord  Bacon,  "  here  separates  the  fruit 
of  the  labor  of  tlie  tongue,  and  the  labor  of  the  hands:  as  if  want 
was  the  revenue  of  the  one  and  wealth  the  revenue  of  the  other. 
For  it  commonly  comes  to  pass,  that  they,  who  talk  liberally,  boast 
much,  and  promise  mighty  things,  are  beggared." 

24.  Riches  constitute  a  crown,  honor,  and  ornament  to  the  wise. 
But  the  opulence,  elevation,  advancement  of  fools,  only  administer 

•22.  "  Do  ffif.'/  "<ft  ""'••'■«  //"'''■ "'"'  '^"  Hootlir.— "  Do  they  not  mhs  their  end?"  French. 
24.  "T/ir  opnlencc  uf  fools,"  Holdcn— "Me  possesxion,'^  lioothr.—" the  occupa. 
lloHt"  Sept.—"  the  promotion,"  Noyes. 


on.  XIV. J  THE    PKuVEUnS    OK    .S(»L(L\l(lN.  153 

i?-5.  A  true  witness  stivetli  lives; 

Ijiit  ;i  (leceitliil  (tvitncss)  utteretli  lies. 

2C).  Ill  tlie  fear  of  Jeliovali  is  strong  conlideuee  ; 

And  to  his  cliiklren  there  shall  be  a  refuge. 

^7.  The  fear  of  Jeliovah  is  a  fountain  of  lil'e, 

To  turn  (me?i)  irom  the  snares  of  (k'atli. 

to  tlieir  folly,  and  reiuler  it  tlie  inorc  conspicuous.  The  word 
^'V:\^'  i''vdclk,  occurs  twice  in  tlie  second  member  of  this  verse,  but 
evidently  in  different  senses.  Otherwise  we  must  translate  thus: 
"  The  folly  of  fools  (the  foolishness,  E.  V.)  is 'folly;"  which  would 
be  a  mere  truism  of  little  significance,  and  unsuited  to  the  charac- 
ter of  this  book.  There  would  seem  to  be  a  paranoraasia  or  play 
upon  the  two-fold  signification  of  the  word;  it  being  first  used  in 
the  sense  of  precedence,  clevalion,  advancement,  'promolion,  a  meaning 
which  it  acquires  from  the  root  b-l^,  ul)  and  then  in  the  more  com- 
mon sense  oi  folly,  a  signification  which  it  obtains  from  the  root 
Sin,  aval,     Corap.  v.  29. 

25.  Lives — i.  e.,  the  lives  of  the  innocent  wlio  have  been  wrong- 
fully accused.  ULlerelh — lit.  brcalkcsfurlh — implying  habitual  con- 
duct. 

2G.  Fear — confidence.  "  The  words  sound  strangely.  They  are 
like  that  blessed  paradox  of  Paul,  '  When  I  am  weak,  then  am  I 
strong.'  They  are  strange,  indeed,  but  true.  To  fear  God  aright  is 
to  be  delivered  from  all  fear.  'His  salvation  is  nigh  them  that  fear 
him.'  The  fear  which  brings  a  sinner  submissive  and  trustful  to 
the  sacrifice  and  righteousness  of  the  substitute,  is  itself  confidence." 
CArnott)  His  children. — The  first  clause  of  the  verse  is  descrip- 
tive of  a  person  who  fears  God,  although  he  is  not  named,  but  only 
characterized.  Hence,  by  his  children  is  intended  the  children  of 
him  who  exercises  this  fear.  The  pronominal  affix  in  Hebrew 
sometimes  refers  to  an  antecedent  or  subject  not  expressly  men- 
tioned, but  implied  from  the  scope  of  the  discourse.  See  for  a  simi- 
lar construction  eh.  19:  23.  Tlie  reverential  fear  of  God  confers  the 
greatest  blessings  not  only  on  parents,  but  also  on  their  children 
and  posterity.  Boothroyd  supposes  God's  children  to  be  meant,  to 
whom  he  will  aftbrd  his  aid  and  jirotection. 

27.  See  ch.  13:  14, 


•?■/.  "  To  depart  from  the  snares,"  S.  V.,  Stuart—"  to  avoid  the  snares,"  Holden- 
'1)1/  it  men  avoid  {depart  from)  the  snares,"  French,  Noves, 

14  ^- 


I5i  THE   PROVERBS   0¥    SOLOMON.  [CH.  XIV. 

28.  Ju  Ji  uiiiltitnde  of  people  is  tlie  king's  lioiior ; 
But  tlie  want  of  subjects  is  the  destruction  of  a  prince. 

29.  lie,  who  is  slow  to  wrath,  is  of  great  under- 
standing ; 

But  (he,  who)  is  of  a  hasty  si)irit,  exalteth  lolly. 

30.  A  tranquil  mind  is  the  life  of  the  flesh ; 
But  envy  is  the  rottenness  of  .the  bones. 

31.  lie,  who  oppresseth  the  poor,  reproachetii   his 
Maker ; 

But  he,  who  hath  mercy  on  the  poor,  honoreth  him. 


28.  The  chief  glory,  as  well  as  safety  of  a  ruler,  consists  not  in 
his  personal  splendor,  his  palaces,  treasures,  or  pomp,  but  in  the 
abundance  of  happy  and  virtuous  subjects.  These  he  cannot  Jiave 
Avithout  good  government,  and  such  a  government  they  will  aid 
him  to  maintain. 

29.  Of  a  kasiij  spirit— lit.  short  (/lasli/)  of  spirit,  i.e.,  impatient, 
irritable,  prone  to  anger;  the  antithesis  oi  short  of  nostrils,  i.  e.,  slow 
of  anf'-er.     Exalidh  folhj — renders  it  conspicuous.     See  ch:  3:  35. 

30.  The  phrase  NS'irO  dS,  l^^h  marpe,  literally  signifies  a  heart  of 
tmnqnilily,  i.  e.,  a  tranquil,  placid,  mind.  The  second  noun  is  no 
where  translated  "  sound"  in  the  common  version,  except  in  this 
place.  Comp.  ch.  15:  4,  where  the  same  word  occurs  in  connexion 
with  the  tongue.  Equanimity  of  temper  and  tranquility  of  mind 
are  highly  conducive  to  bodily  health  and  long  life.  While  envy, 
jealousy,  fretfulness,  anger,  and  other  malignant  and  corroding  pas- 
sions, prey  upon  the  spirits,  and  undermine  the  health,  like  some 
latent  or  chronic  disease,  which  torments  and  consumes  the  body. 
Comp.  ch.  12:  4. 

31.  He  who  oppresses  the  poor  on  account  of  liis  poverty,  brings 
reproach  and  dislionor  on  God,  wlio  is  alike  the  Greater  of  rich  and 
poor,  and  ordains  that  the  former  should  be  the  protector  and  friend, 
not  the  enemy  and  oppressor  of  the  latter.  Comp.  cli.  22:  2.  Job 
31:  15.  On  the  contrary,  he  who  has  mercy  and  compassion  on  the 
destitute  and  dependent,  honors  God. 

30.  "A  sound  heart,'"  S.  V.,  Fvcncli,  P.ootlir.— "^/  quirt  heart,''  Noyes— ««^  sontli- 
ing  heart,"  Stuart. 

31.  "  IVho  is  kiufi  io  the  neeitif,"  Boothr  ,  French. 


CII.  XIY.]  THE   PROVERBS   OF   SOLOMON.  155 

32.  The  wicked  {ma7i)  is  driven  away  in  liis  wick- 
edness ; 

But  the  righteous  hath  hope  in  liis  deatli. 

33.  Wisdom  restetli  in  tlie  heart  of  liini  wlio  liath 
understanding; 

But  (that  tvhich)  is  in  the  l)reast  of  fools  is  made 
known. 

32.  The  wicked  miin  /.s  driven  away — thrust  away — suddenly  re- 
moved from  life  in  the  midst  of  his  wickedness.  He  is  torn  away 
from  his  only  heaven  here,  with  no  joyous  heaven  beyond.  The 
righteous  man,  on  the  contrary,  wlien  he  dies,  is  inspired  with  a 
liope  full  of  immortality — the  comforting  and  sustaining  expecta- 
tion of  happiness  beyond  the  grave.  When  the  Christian  dies,  lie 
goes  to  what  he  loves,  to  his  everlasting  home,  to  his  Saviour's 
bosom,  to  his  rest,  his  crown,  his  eternal  joy.  The  apothegm  ap- 
pears to  furnish  strong  ground  for  believing  that  the  knowledge, 
recognition  and  inspiring  influence  of  the  doctrine  of  a  future  state 
of  rewards  and  punishment,  obtained  to  a  considerable  extent 
among  the  Hebrews  in  the  time  of  Solomon.  "  The  peculiarities  of 
the  Hebrew  proverb  shine  conspicuous  in  this  specimen.  The  two 
arms  of  the  sentence  are  nearly  balanced,  and  move  round  a  com 
mon  centre*  There  is  a  mixture  of  similarity  and  difference  which 
makes  tlie  meaning  perspicuous  and  the  expressions  memorable. 
But  if  there  is  peculiar  beauty  in  tha  words,  there  is  a  terrible  sub- 
limity in  the  thoughts,  wiiich  the  two  balanced  branches  of  tliis 
proverb  hold  in  their  hands.  These  two  arms  outstretched  and 
opposite,  direct  the  observer,  by  their  piercing  finger-points,  to 
Death  on  this  eide,  and  Life  on  that— endless  both.  Looking  tliis 
way,  you  read  the  doom  of  tlie  wicked;  that  way.  you  descry  the 
liopc  of  tlie  just."     (Arnott.) 

3.3.  7?«^e//i— i.e.,  quietly  abideth,  is  not  forward  in  displaying 
itself,  but  reserves  itself  for  proper  occasions.  That  vt  ick,  tf'C. — i.  c. 
folly.  Comp.  ch.  12:  23.  13:  IG.  15:2.  29:11.  In  the  brcasl—Wi. 
in,  Uic  mi(bt,  i.  e.,  in  the  interior  of  fools.  "He  that  is  truly  wise 
hides  his  treasure,  so  as  not  to  boast  of  it,  though  he  does  not  liide 
his  talent,  so  as  not  to  trade  with  it."  (Henry. )  h  'made.  J,noini—i.  e. 
they  nishly  give  utterance  to  their  thoughts  at  all  tinips.  Sept. 
"  But  in  the  heart  of  fools  it  (wisdom)  is  not  discerned.''  So  Syr. 
and  Arab. 


150  THE  PROVERBS  OF  SOLOMON.     [CH.  XIV. 

34.  Righteousness  exaltetli  a  people  ; 
But  sin  is  a  reproach  to  nations. 

35.  The  king's  favor  ie  towards  a  wise  servant; 
But  his  wrath  is  against  him  w4io  causeth  shame. 

34.  Exaltation  imports  advancement  to  a  state  of  dignity  and 
honor,  power  and  influence^  usefulness  and  happiness.  The  exal- 
tation or  real  advancement  of  nations  does  not  consist  in  their  ter- 
ritorial acquisitions,  their  splendid  victories,  or  their  extended  do- 
minion; for  in  each  of  these  particulars  it  may  originate  in  fraud, 
be  established  by  oppression,  and  productive  of  human  misery. 
But  it  oonsists  in  their  intellectual,  moral,  political,  social  and 
physical  superiority.  In  all  these  respects  the  natural  tendency 
and  effect  of  righteousness,  or  conformity  to  the  Divine  law,  is  to 
elevate  a  people  to  the  highest  pitch  of  excellence,  prosperity  and 
happiness.  Sin,  on  the  contrary,  is  a  reproach,  a  disgrace  and  dis- 
honor to  nations.  It  degrades  as  much  as  righteousness  exalts 
both  individuals  and  communities,  and  brings  in  its  train  calami- 
ties and  misery. 


CHAPTER  XV. 


1.  A  soft  answer  turnctli  away  wratli ; 
But  bitter  words  stir  up  anger. 

1.  Mild  and  gentle  language  lias  great  power  in  "allaying  angry 
passions,  reconciling  differences,  and  restoring  harmony  between 
parties  who  are  at  variance.  It  is  the  best  remedy  for  poor  argu- 
ments. "The  best  defence,"  says  Wogan,  "as  well  as  remedy 
against  anger  is  meekness.  There  is  an  iitvincible  charm  in  the 
mild  looks  and  soft  words  of  this  pacific  virtue,  which  shames,  or 
tames  the  fiercest  wrath.  But  anger  o])posed  to  anger,  adds  fuel  to 
the  flame,  and  rather  enrag-es  than  allays  its  fury."  A  soft  answer 
is  tlie  water  to  quench:  bitter  words  are  tlie  oil  to  quicken  and  in- 
crease the  fire  in  the  human  breast.  Soft  and  soolhing  words  give 
a  double  victory— ovci- ourselves,  .'uiil  ovei  uur  ollende.]  Mud  enraged 
luMtlier. 


on.  XV.]  THE    PROVERBS   OF   SOLOMON.  157 

2.  The  loiig'ue  of  the  wise  makctli  knowledu'e 
pleasing ; 

But  the  iiioiitli  of  fools  poiireth  out  foolishness. 

3.  The  eyes  of  Jeliovali  are  in  eveiy  I'llace, 
Beholding  the  evil  and  the  good. 

-Jr.  A  mild  tongue  is  a  tree  of  life ; 

But  perverseness  therein  is  a  breaking  of  tlie  spirit. 

2.  The  wise  man,  in  the  communication  of  knowledge,  is  guided 
by  discretion  as  to  the  time,  the  subject,  the  person  addressed,  and 
the  manner  in  which  he  speaks.  Hence  what  lie  communicates  is 
not  only  instructive  in  itself,  but  is  made  pleasing,  agreeable  and 
attractive  toothers.  But  fools  utter  their  crude  and  ill-digested 
thoughts,  without  consideration  and  without  discretion.  Hence 
they  amount  only  to  foolishness.  (^'D'n,  Hiph  fut  of  3D3.— X''3, 
Hi  ph.  fut.  of  ];iy) 

3.  This  is  a  proof  passage  (locus  classicus)  in  support  of  the 
doctrine  oT  the  divine  personality  and  omnipresence.  Jehovah  is 
every  where  and  at  all  times  present,  observing  both  evil  and  good 
men,  and  is  acquainted  by  actual  inspection  with  all  they  think  as 
well  as  with  all  they  do.  He  sees  both  direct  sins  and  secret  ser- 
vices. A  continual  sense  of  the  Divine  omnipresence  is  the  best 
and  only  sure  preventive  of  vice,  the  strongest  and  most  effectual 
incentive  to  virtue  a'nd  holiness.  This  proverb  stands  opposed 
equally  to  atheism  and  pantheism.  It  recognizes  a  loving,  intelli 
fj-ent  Being,  distinct  from  and  independent  of  the  world,  which  he 
created,  and  exercising  a  moral  as  well  as  natural  government  over 
that  world. 

4.  The  word  here  translated  mild,  and  in  our  Standard  Version 
whokstmr,  piimarily  signifies  hcfdiuL^.  Hence  some  translate  the 
phrase,  "  the  healing  of  the  tongue,"  and  "  the  healing  medicine  of 
the  tongue."  In  this  place,  however,  it  appears  to  be  employed 
rather  in  the  sense  of  f^cnlle,  mild.  See  ch.  14:  30,  where  it  occurs 
in  the  analogous  sense  of  tranquil,  placid,  as  applied  to  the  mind. 
Abrcalivg  of  the  spirit— \.Q.  it  causes  bitterness  and  anguish  of 
mind.  "Hard  words  will  not  break  the  bones,  but  they  may  break 
the  heart." 


\.  «  Thr  /irn/fii^  of  the  foiiiriir,"  Frpiicli— "  ///<'  /iriiniii;  »/,',//rhu;"  IIoUli'ii— ".w//- 
„css  ofUwuucr  Stuait="  brcakcth  the  spirit, ''Wooihr.— " ajflictcth  the  spirit ,"  Hoi- 
den    "  a  wounding  of  the  spirit,"  Noyes— "  a  crushing  of  spirit,"  Stuavt. 


158  THE  PROVERBS  OF  SOLOMON.      [CH.  XV. 

5.  A  fool  despiseth  the  instruction  of  his  father ; 
But  he,  who  regardeth  reproof,  will  become  prudent. 

6.  (In)  the  house  of  the  rigliteous  (man)  is  much 
treasure ; 

But  in  the  revenue  of  the  wicked  there  is  trouble. 

7.  The  lips  of  the  wise  disperse  knowledge ; 
But  the  heart  of  the  foolish  is  not  right. 

8.  The  sacrifice  of  the  wicked  is  an  abomination  to 
Jehovah ; 

But  the  prayer  of  the  upright  is  his  delight. 

9.  The  way  of  the  wicked  is  an  abomination  to 
Jehovah  ; 

But  him,  who  followeth  after  righteousness,  he 
loveth. 

.7.  The  Hebrew  |X>Sx,  «^/-<???,  is  rendered  not  so  in  our  E.  V. 
preceded  by  the  supplied  verb  dodh,  i.  e.  does  not  scatter  knowledge. 
The  phrase  often  has  that  meaning  and  is  so  translated  here  in  the 
Chald.  and  Vulg.  But  it  appears  to  be  susceptible  of  a  more  forci- 
ble meaning,  and  the  parallelism  seems  to  require  it.  Some  snpplj' 
the  verb  "disperse"  from  the  preceding  member,  and  translate, 
"  The  heart  of  the  foolish  disperses  that  which  is  not  right,"  or 
"  sound,"  i.  e.  spreads  abroad  what  is  false,  futile,  or  foolish.  Oth- 
ers merely  su^^ply  the  substantive  verb,  and  render  as  above. — "  is 
not  right,"  i.  e.  is  not  in  a  right  state,  and  therefore  indisposed  to 
disseminate  knowledge,  or  incapable  of  doing  so.  This  construc- 
tion is  supported  by  the  Sept.  and  Syr.  verss.      (nP.,  "Piel  fut.  of 

TT 

8.  Man  judges  by  acts — God,  by  princii)les.  Hence  the  sacri- 
ficial offerings  of  the  wicked,  though  they  bo  part  of  God's  own 
appointed  service,  will  in  his  register  be  found  in  the  catalogue  of 
sins  to  be  accounted  for.  "However  costly  sacrifices  may  be,  yet 
if  offered  by  tliose  who  lead  wicked  lives,  tliey  are  odious  in  the 
sight  of  God;  while  the  prayer  alone  of  the  good  man,  even  though 
unattended  by  any  offering,  is  graciously  accepted  by  liim.  Upon 
those  wlio  had  been  led  to  set  a  liigh  value  o)i  the  outward  obser- 
vences  of  the  Mosaic  law,  the  spiritual  character  of  this  proverl) 
was  calculated  to  produce  a  good  effect."  (French.)  Comp.  ch.  21: 
27.  28:  9. 

J).  The  sacrifice,  tlu^  prayer,  the  way,  or  course  of  life,  of  the 


CH.  XV.]      THE  PROVERBS  OF  SOLOMON.  159 

10.  A   oTievoiis  correction  {shall  he)  to  him,  who 
forsaketli  the  way ; 

Aud  he,  who  hateth  reproof,  shall  die. 

11.  Sheol  and  destruction  are  l)ef'ore  Jehovah  ; 
How  much  more,  then,  the  hearts  of  the  children 

of  men. 

12.  The  scofier  loveth  not  one,  who  re])roveth  liim  ; 
Nor  will  he  go  to  the  wise. 

13.  A  merry  heart  maketh  a  cheerful  countenance ; 
But  by  sorrow  of  lieart  the  spirit  is  broken. 


wicked,  are  all  declared  to  be  an  abomination,  i.  e.  odious  and  un- 
acceptable to  Jehovah,  because  He  who  looks  at  the  heart,  perceives 
no  sincerity  or  real  humility  in  any  of  them.  If  the  heart  be  wrong 
and  the  life,  which  is  the  sure  index  of  the  heart,  be  opposed  to  the 
law  of  God,  no  external  religious  observances  which  tlie  insincere 
may  perform,  however  proper  in  themselves,  can  be  pleasing  and 
acceptable  to  Jehovah. 

10.  The  adjective  i,'Tici?/:'?^'j,  as  appears  from  the  parallelism,  be- 
longs to  the  subject,  and  not  to  the  predicate,  in  this  proverb,  as  in 
our  English  version.  The  'way — viz.  the  way  of  rectitude — the  right 
path,  appointe'd  by  God.     Vulg.  "the  way  of  life." 

11.  Dcstruclion  (Abaddon)  is  here  put  metonymically  for  the  place 
of  destruction,  and  is  a  poetical  equivalent  of  sheol.  (Comp.  Ps. 
88:  12.  55:  2.3.  Job  26:  6.)  The  invisible  world— the  place  of  the 
dead,  is  penetrated  by  the  all-seeing  eye  of  Jehovah:  much  more 
then  is  he  acquainted  with  the  thoughts  of  man. 

12.  Lovclk  not—\.  e.  dislikes,  abhors,  hates,  l)y  the  figure  liiolcs. 
See  Ps.  119:  85.  The  scoffer  at  sacred  things  dislikes  his  reprover, 
because  he  dislikes  the  reproof;  nor  will  he  seek  the  society  of  the 
wise  and  good,  lest  ho  should  receive  merited  reproof  for  his  skep- 
ticism and  misconduct. 

1.3.  A  vtary  heart,  (i.  e.  a  glad,  joyous,  cheerful,  happy  state  of 
mind,)  imparts  a  corresponding  impress  to  the  countenance,  while 
a  sorrowful  heart  not  only  discovers  itself  in  the  countenance,  but 
doj>resses  and  breaks  the  spirit. 


10.  "A  sore  ajjiiction"  French,  Noyes. 


160  THE    PROVERBS   OF   SOLOMON.  [CII.  XV. 

Itt.  The. heart  of  {the  man  of )  understanding  seek- 
eth  knowledge ; 

But  the  mouth  of  fools  feedeth  on  folly. 

15.  All  the  days  of  the  afflicted  {man)  are  evil ; 
But  a  merry  hearfis  a  continual  feast. 

16.  Better  is  a  little,  witli  the  fear  of  Jehovah, 
Than  great  riches,  and  trouble  therewith. 

17.  Better  is  a  dinner  of  herbs  where  love  is, 
Than  a  stalled  ox,  and  hatred  therewith. 

•  14.  The  man  who  is  possessed  of  an  intelligent  and  teachable 
mind,  seeks  diligently  after  knowledge.  But  folly  is  the  very  meat 
and  drink  of  fools.  They  delight  in  it  as  in  the  choicest  viands. 
(Instead  of  n'3J ,  imdcrstanding,  the  Sept.,  Ar.,  Syr.,  Chald.,  and  sev- 
eral MSS.  read  p'DJ ,  iiprightness — "  an  upright  heart."  The  reading 
of  the  Keri  "'3,  the  mmtlh,  constr.  of  n3,  in  the  singular  number, 
instead  of  the  plur.  ""JS,  ifaces)  in  the  text  is  supported  by^all  the 
aucient  versions  and  many  MSS.  and  rightly,  for  the  verb  v/hich 
follows  it  is  singular.) 

15.  jl^ll  the  days  of  the  afflicted  man  are  painful,  sad,  and  sor- 
rowful (see  ch.  25:  20);  but  a  cheerful  lieart  or  disposition  is  a 
source  of  constant  enjoyment.  The  Vulg.^  Syr.,  Chald.  and  Symm. 
read,  "  All  the  days  of  the  jwor  are  evil."  Accordingly  Frencli 
translates  the  couplet,  "  Though  all  the  days  of  the  poor  man  are 
evil,  yet  he  who  is  of  a  cheerful  heart,  hath  a  continual  feast,"  i.  e. 
"  Great  as  undoubtedly  are  the  trials  to  which  the  poor  man  is  ex- 
posed, yet  he  is  not  denied  the  luxury  which  inward  peace,  con- 
tentment and  cheerfulness  of  heart  resulting  from  those,  can  bo- 
stow," 

IG.  True  piety,  accompanied  with  but  little  of  this  world's 
goods,  is  vastly  more  conducive  to  real  and  enduring  happiness  in 
this  world,  than  great  riches  without  piety,  accompanied  by  the 
fears,  perplexiticis,  anxieties  and.  vexations,  which  not  unfrequently 
attend  on  tlie  possession  and  management  of  large  estates. 

17.  Better  is  the  most  Iiumble  and  scanty  repast,  where  mutual 
love  prevails,  than  a  banquet  of  the  choicest  delicacies  aceompa- 
iiiod  witli  liatred  and  contention.     "Better  is  it  to  have  peace  wilb- 
ont  id(  nty,  tban  plenty  witJiout  peace."     "  Tliis  is  jieruliarly  npi^li-  ' 
cable  to  the  marriage  state,  in  wliich  an  union,  sweetened  1iy  mutual 


CH.  XV.]  THE   PROVERBS  OF   SOLOMON.  161 

18.  A  passionate  man  stirretli  np  contention  ; 
But  (Jie,  2cho)  is  slow  to  anger,  api^easetli  strife. 

19.  The  way  of  the  sluggard  is  like  a. hedge  of 
thorns  ; 

But  the  way  of  the  righteous  is  made  smooth. 

20.  A  Avise  son  maketh  a  glad  father  ; 
But  a  foolish  son  despiseth  his  mother. 

21.  Folly  is  joy  (to  him^  ivho)  is  void  of  understand- 
ing ; 

l>ut  a  man  of  discernment  walketh  uprightly. 

22.  Without  counsel  purposes  are  disappointed  ; 
But  in  the  multitude  of  counsellors  tliey  are  estab- 
lished. 

affection  and  endearment,  is  far  preferable  to  the  greatest  wealth,  or 
the  most  splendid  station,  without  the  solace  of  love."  (Holden.) 
Bread,  fruits  and  vegetables,  form  the  usual  repasts  of  the  masses 
of  society,  not  only  in  Western  Asia,  but  al^o  in  Southern  Europe. 
The  necessity,  indeed,  for  daily  animal  food  is  not  felt  as  it  is  in 
more  northern  latitudes.  At  the  same  time,  animal  food  is  highly 
prized  in  the  East,  though  rarely  met  with  except  at  the  tables  of 
the  opulent. 

19.  The  path  of  the  sluggaid  is  constantly  beset  with  real  or 
imaginary  difficulties.  There  is  always  a  lion  in  the  way.  On  the 
contrary,  the  path  of  the  upright  man,  who  is  industrious  and  dili- 
gent from  principle,  is  made  smooth,  plain,  free  from  obstructions 
and  easy  to  travel.     SviovUi  is  literally  raued  up.  like  a  highway. 

20.  ''The  brightest  joys  and  bitterest  tears  flow  from  parents' 
hearts." 

21.  The  man  witliout  understanding  takes  pleasure  in  doin^ 
foolish  and  wicked  things.  But  the  man  of  discernment  and  in- 
telligence conducts  himself  upriglitly,  and  finds  his  enjoyment  in 
tliat  course  of  conduct.     (HdS,  Kal  inf.  fern,  of  1|T-) 

22.  Without  counsel — i.  e.,  without  mature  deliberation  and  con- 
sultation, plans  fail  of  being  accomidishcd.  Lit.  there  is  ajrvstra- 
l.iim  of  purposes,  or  plans.  The}/  are  islablish.c<1.--L\{.  it  (the  '/mrime) 
slialt  stand.     {'^2T\,  Hipli.  Inf.  absolute  of  n-lS.) 

■>2.  "  Plans  come  to  noitgfif,"  J<!oycs—"  devices  are  frustrated,'"  Fronch. 


162  THE   PROVERBS    OP    SOLOMON.  [CH.  XV. 

23.  A  man  bath  jo}^  l)y  the  answer  of  his  month  ; 
And  a  word  in  dne  season,  how  good  it  is. 

24.  The  i^itli  of  life  to  t]i6  wise  {man^  leadeth)  np- 
wai'd  ; 

That  he  may  depart  from  sheol  beneath, 

25.  Jeliovah  will  destroy  the  house  of  the  prond  ; 
But  he  will  establish  the  landmark  of  the  wddow. 

26.  The  thoughts  of  the  wicked  are  an  abomination 
to  Jehovah  ; 

But  {the  words)  of  tlie  pure  are  pleasant  words. 

23.  By  the  answer,  cf«c. — i.  e.  by  giving  good  advice.  In,  due  sea- 
son.— Lit.  in  its  season,  i.  e.  at  an  appi'o]inate  time.     See  ch.  25:  11. 

24.  The  word  iipvard,  in  the  first  member  of  the  verse,  is  op- 
posed to  sheol,  dovnward  or  hcncalh.  Hence  some  commentatws  sup- 
pose that  a  prolonged  and  happy  existence  oo  earth  is  intended  b}' 
the  former,  and  a  short  life  and  premature  death  by  the  latter. 
Tlius  French  :  "  the  wiee  j^ursiie  a  path  insuring  to  them  a  continu- 
ance of  life  and  happiness,  which,  being  directly  opposed  to  the 
path  leading  down  to  the  grave,  is  said  '  to  lead  upward.'  "  I  am 
persuaded,  however,  that  it  has  a  deeper  and  more  evangelical  sig- 
nificance. The  path  in  which  the  truly  wise  man  walks,  conducts 
upward  and  heavenward,  and  it  terminates  in  the  abode  of  the  blesl. 
Tlie  way  in  which  the  ungodly  walk,  conducts  downward  and  ter- 
minates in  the  regions  of  the  miserable.  The  one  is  the  path  to 
life.,  to  spiritual  life — spiritual  happiness,  both  here  and  hereafter: 
the  other  is  the  way  to  death — spiritual  death,  and  ends  in  eternal 
death. 

25.  By  house,  the  household,  or  family  occupying  the  hoiisc,  is 
tropically  intended.  Jehovah  will  destroy  the  liouseliold  of  such  as 
imagine  themselves  independent  of  Providence,  and  rely  entirely  on 
their  own  strengtli,  Avisdom,  or  skill.  But  he  Avill  maintain  the 
right  of  the  widow  whose  sole  reliance  is  on  t^pe  paternal  care  of 
the  Most  High,  against  the  oppression  of  unjust  men.  friD',  Kal 
fut.  of  HDJO 

-T 

26.  Pleasant  irords. — i.  e.  suita1)le,  becoming,  and  hence  regarded 
with  favor  by  Jeliovali.  See  cli.  IG:  24.  "  How  lightly  do  the  mass 
of  men  think  of  the  responsibility  of  their  thoughts,  as  if  they  Avere 

21,  "  So  that  he  dtfparts/roi/i  the  pit  /)eneafh,"  Noyc?. 


CH.  XV.]  THE    PROVERBS    OF    SOLOMON.  .  163 

27.  lie,  who  is  greedy  of  i^iiin,  troiiljletli   his  own 
house ; 

But  he,  who  liateth  ii;irts,  sliall  live. 

28.  The  heart  ot*  tlie  ri^-liteoiis  (mail)  sUidietli  {what) 
to  answer ; 

But  the  nioutli  of  the  wicked  poureth  out  evil  thini^s. 

29.  Jehovah  -is  far  i'roni  the  Avicked  ; 

But  he  heareth  the  ])rayer  of  the  righteous. 

oO.  (^.9)  the  light  of  the  eyes  rejoiceth  the  heart, 

(So)  a  good  report  inaketh  the  bones  fat. 

31.  The  ear,  which  hearkeneth  to  the  reproof  of  life, 

Shall  abide  among  the  wise. 


their  own,  and  tlicy  might  indulge  them  vrithout  restraint  or  evil. 
But  they  are  the  seminal  principles  of  sin.  And  as  the  cause  vir- 
tually includes  the  effects,  so  do  they  contain,  like  the  seed  in  its 
little  body,  all  the  after  fruit.  They  are  also  the  index  of  charac- 
ter. Watch  their  infinite  variety — not  so  much  those  that  are  under 
the  control  of  circunistanccs,  or  thrown  up  by  the  occasion,  as  the 
voluntary  flow,  following  the  habitual  train  of  associations." 
(Bridires.)  Plutarch  describes  the  thoughts  as  "the  indigenous 
fountain  of  evil." 

27.  He  who  is  so  greedy  of  gain  as  to  be  unscriipulous  in  regard 
to  the  means  he  employs  for  its  attainment,  often  in  the  end  brings 
disgrace  and  ruin  upon  himself  and  family.  But  he  who  hates 
gifts  bestowed  as  bribes  for  the  purpose  of  perverting  right  and 
justice,  will  prosper  and  confer  honor  and  happiness  on  his  house- 
hold.    Comp.ch.  11:29. 

29.  Jehovah  is  said  io  ha  far  frovi  the  wicked  when  he  does  not 
regard  their  cry,  nor  afford  them  any  relief  or  assistance  when  they 
call  upon  him.     Comp.  Ps.  18:  41* 

.30.  By  the  light  of  the  eijcs  may  be  meant  that  which  the  eye  sees, 
and  by  a  good  report,  that  which"  the  ear  hears.  The  sense  would 
then  be,  as  the  objects  which  we  behold  by  means  of  the  eye  afford 
pleasure  to  the  mind,  so  does  a  good  report  among  men  cause  in- 
ward gratification,  and  contribute  to  the  health  of  the  body. 

31.  By//tfc  reproof  of  life,  is  intended  that  salutary  reproof  and 
admonition  of  a  friend,  which,  right  and  judicious  in  itself,  and 
arising  from  good  motives  and  intentions,  is  calculated  to  promote 
the  happiness  of  its  object. 


164  THE    PROVERBS    OF    SOLOMON.  [CH.  XV. 

32.  He,  who  relusetli  iustructioii,  desplsetli  liis  owji 
soul ; 

But  he,  who  hearkeneth   to  reproof,  i^-etteth  uii<ler- 
standing. 

33.  The  fear  of  Jehovah  is  the  instruction  of  wisdom; 
And  before  liouor  is  humility. 


32.  See  eh.  13;  'Dc$j)lsclli  his  (mn  doiil — i.  c.  acts  as  Ihoug'h  lie 
valued  it  not.     Comp.  ch.  8:  36. 

33.  Wisdom's  grand  lesson  is  reverence  for  Jehovali,  williouL 
which  the  first  elements  of  true  knowledge  cannot  be  acquired. 
Comp.  ch.  1:7.  9:  10.  But  there  is  no  true  reverential  fear  of  him 
without  humility,  arising  from  a  deep  sense  of  dependence  and  un- 
worthiness.  Such  humility-  is  tlie  precursor  of  exaltation.  "  God 
exalts  none  but  those  who  are  truly  liumble,"  "  He  resists  the 
l)roud,  but  gives  grace  to  the  humble."     See  Matt,  23:  12. 


CHAPTEli   XVI. 


1.  Tlie  preparation  of  the  heart  (belongeth)  to  man  ; 
J3ut  the  answer  of  the  tongue  is  from  Jehovah. 

2.  All  the  ways  of  a  man  are  pure  in  his  owji  eyes; 
But  Jehovah  wcigheth  the  spirits. 

1.  The  preparation  of  Ihe  heart — i.  e.  the  purposes,  plans,  designs, 
formed  in  the  mind.  Man  forms  plans  of  action  and  determines 
tlie  modes  and  means  of  accoi^jdishiug  them;  but  the  result  is 
wholly  with  God,  and  we  must  look  to  him  for  the  desired  success. 
All  our  wisdom  and  ingenuity  in  contriving  and  executing,  will,be 
futile,  unless  his  overruling  providence  favor  us.  "Man  proposes, 
God  disposes."  Comp.  v,  9.  The  ansicer  of  the  tmigiie  is  the  answer 
to  that  which  tlie  tongue  utters — the  answer  of  God  to  the  voice  of 
prayer. 

2.  The  juilgment  which  a  man  forms  of  himself  is  commonly 
partial,  and  often  quite  erroneous.     But  God  always  judges  accord- 

1.  "  The  (klibcratiou  of  the  heart  in  man,  and  the  utterance  of  the  tongue,"  Hoi. 
den,  Bootlir. 


CH.  XVI.]  THE    PROVERBS    OV    SOLOMON.  165 

o.  Cumuiit  thy  works  to  Jehovah  ; 

And  thy  purposes  shall  he  estahlished. 

4.  Jehovah  hath  made  every  thiui^'  for  its  end  ; 

Yea,  even  the  wicked  (inan)  for  the  day  of  evil. 

ing  to  truth.  Self-love  usually  renders  a  man  blind  to  his  own 
faults;  but  Jehovah  forms  a  perfectly  accurate  and  just  estimate  of 
men's  hearts  and  true  character.  "  Man  will  not  believe  that  he  is 
what  he  is,  till  suitable  temptations  discover  him  to  himself." 

.'{.  Commit — lit.  roll,  devolve  vpoii.  In  all  your  undertakingfl  seek 
i  ho  approbation  and  blessing  of  Almighty  God,  and  then  cheerfully 
ynd  confidingly  leave  the  result  with  him.  Obey  his  will,  follow 
the  teachings  of  his  word,  and  the  monitions  of  his  spirit,  and  con- 
fide in  his  infinite  wisdom;  and  he  will  grant  success,  so  far  as  suc- 
cess may  contribute  to  your  best  good:  or  else  will  give  you  patience 
to  bear  disappointment  in  the  spirit  of  the  Gospel.     (Sj  Kal  Imper. 

of  SSj.) 

■1.  The  word  'H^J^'^Sj  lammaancku^  has  been  generally  regarded 
by  commentators  as  a  compound  preposition  with  the  pronominal 
affix  attached,  referring  to  Jehovah,  and  accordingly  render  it  for 
kimsclj,  i.  e.  for  his  own  glory  in  the  exercise  and  manifestation  of 
his  infinite  perfections.  But  though  the  sentiment  is  true,  it  does 
not  appear  to  be  that  which  is  intended  to  be  conveyed  in  this  pas- 
sage. The  word,  is  regarded  by  others  with  more  probability  as  a 
uovin,  T\y))T^,'>naane,  in  the  apocopate  form  (jJ^O,  maan,)  with  tlic 
prefix  preposition  and  the  pronominal  aftix  referring  to  every  l/nvg, 
and  here  denoting  ^t^^wse,  design,  object,  end,  final  cause.  The  noun 
etymologically  signifies  with  the  aflix  itsMnncer.  (See  ch.  15:  23. 
16:  1.)  Here  it  imports  tropically  thnt  vjhich  corresponds  to  it,  or  is 
fitted  to  it.  Thus  every  thing  is  made  in  accordance  with  its  corres- 
pondence, i.  e.  with  the  end,  design,  purpose,  which  it  was  intended  to 
accomplish.  *'  God  has  ordained  every  thing  to  that  which  answers 
or  is  suited  to  it,  and  the  wicked  he  has  ordained  for  the  day  of  evil, 
i.  e.  of  punishment.  There  is  not  only  a  wise  arrangement  and 
correspondence  in  good  things,  but  also  in  evil  things;  for  the  evil 
of  punishment  follows  the  evil  of  guilt;  the  evil  day  is  appointed 
for  the  evil  deer."     (Grotius.)     When  it  is  said  in  the  text  that  God 


i.  "  For  tiimself,"  E.  V.,  Holdcn-— "/or  his  own  purpose,"  French—"  to  serve  fiis 
design,"  Boo'thr.— "/or  Us  purpose,"  Stuart. 

X5 


ICG  THE    PROVERBS    OF    SOLOMON.  [cH.  XVI. 

5.  Every  one,  {who)  is  proud  iu  iieart,  is  an  abomi- 
luition  to- Jeliovali ; 

{Though)  hand  {be  joined)  to  hand,  he  sliall  not  go 
unpunished. 

6.  By  mercy  and  truth  iniquity  is  covered  ; 

And  through  the  fear  of  Jehovah  {men)  depart  i'roni 
evil. 

7.  When  the  ways  of  a  man  please  Jehovah, 

He  maketh  even  his  enemies  to  he  at  peace  with 
him. 

8.  Better  is  a  little  with  righteousness, 
Than  great  revenues  without  right. 

m;ide  (or  ordained)  even  the  wichxd  for  the  evil  day,  the  meaning  is 
not  that  God  created  men  wicked,  or  made  the  wicked  for  the  pur- 
pose of  punishing  them  and  rendering  them  miserable.  This  would 
be  an  unjust  reflection  on  the  character  of  Jehovah,  and  inconsistent 
with  the  plainest  declarations  of  his  word.  But  the  idea  intended 
to  be  conveyed  is,  that  he  has  so  ordered  events  in  his  providence — 
so  established  the  connexion  between  cause  and  effect,  antecedent 
and  consequent,  that  piety  and  uprightness  will  surely  receive  their 
appropriate  reward,  while  punishment  will  certainly  follow  the  com- 
mission of  sin,  unless  averted  by  timely  repentance,  implicit  reli- 
ance on  the  Redeemer,  and  speedy  reformation. 

5.  Seech.  11:  21. 

6.  The  verb  '^D2,  kophar,  literally  sig.  to  cover,  io  cover  up,  io  hide 
iiinii  licio.  Figurativdy  it  denotes,  1.  to  atone,  2.  io  pardon,  to  (or- 
iiive.  It  is  here  employed  in  the  last  sense.  Bj  mercy  and  (rulk 
may  be  understood  objectively  the  attributes  of  God  known  by  those 
names,  and  exercised  towards  men.  The  sense  of  the  first  clause 
would  then  be,  that  by  the  mercy  and  truthfulness  of  God,  displayed 
in  the  performance  of  his  promises,  the  transgressions  of  the  peni- 
tent sinner  are  forgiven.  Comp.  Ps.  32:  1.  nO."?,  kasa.  see  eli.  14: 
22.  P.<?.  78:  38.  79:  U.  Or  the  phrase  may  be^ taken  subjectively  of 
man,  as  denoting  mercy  and  truth  exercised  by  good  men  towards 
tlieir  fellow  men.  See  ch  3:  2.  20:  28.  The  sense  would  then  be, 
lliat  by  the  manifestation  of  kindness,  comjiassTon  and  truthfulness, 
the  divine  favor  may  be  propitiated  and  man's  transgressions  for- 
given. 


CII.  XVI.]  THE   PROVERIJS   OF   SOLOMON.  167 

9.  Tlio  heart  of  man  clevisetli  bis  way  ; 
But  Jehovah  directeth  his  steps. 

10.  A  divine  sentence  is  on  the  li])S  of  the  king ; 
His  moutli  transgresseth  not  in  judgment. . 

11.  A  jnst  balance  and  f^calos  hyq  (the  appointment) 
of  Jehovah ; 

All  the  weights  of  the  bag  are  his  work. 

9.  Comp.  ch.  20:  24.  Ps.  37:  23.  Jere.  10:  23. 

10.  The  Hebrew  word  DD3,  I'esem,  sig.  l.alot,  2.  divinalion,  3. 
an  oracle,  or  divine  sentence.  The  last  appears  to  bo  its  meaning  in 
this  place.  A  divine  sentence  or  sacred  oracle  of  course  implies  a 
righteous  judicial  decision.  The  scope  of  the  maxim  appears  to  be 
(o  inspire  respect  for  the  judicial  decisions  of  wise  and  upright 
rulers  and  magistrates,  who  are  supposed  to  be  above  the  influence 
of  the  ordinary  motives  for  pronouncing  a  wrong,  partial  and  unjust 
judgment.  The  proverb  in  this  verse  and  those  in  v.  12  and  13, 
only  indicate  duty,  right,  official  obligation,  and  not  what  is  always 
true  in  point  of  fact.  So  St.  Paul  says  of  tlie  civil  magistrate,  that 
"  he  is  the  minister  of  God  to  thee  for  good." 

11.  Balance.  The  Heb.  word  occurs  here  and  in  Isa.  40:  12, 
where  it  is  translated  scales  in  E.  Y.  Since  in  both  instances  it  in 
found  in  connexion  with  balances  or  scales,  it  would  evidently  seem 
1()  belong  to  the  apparatus  for  v/eighing.  The  translators  of  our 
Standai'd  Version  supposed  weights  to  be  intended :  but  it  more  pro- 
bably denotes  the  rod  or  yard  from  which  the  scales  wei'e  suspended. 
The  derivation  of  the  word  dSs,  Peles,  from  dS^,  Palas,  io  male 
level,  or  cvoi,  favors  this  view.  The  following  noun  is  dual,  and 
evidently  denotes  the  scales  at  the  extremeties  of  the  balance-rod. 
Weights  and  measures  were  prescribed  to  the  Hebrews  by  Jehovah 
liimself.  See  Lev.  19:  36.  The  word  rendered  v:eighls  properly  sig- 
nifies sloncs.  The  Hebrews  used  stones  for  their  weights,  and  kept 
them  in  bags.  Just  weights  and  scales  are  said  to  be  the  work  or 
appointment  of  Jehovah,  because  made  by  his  direction;  so  that  no 
man  could  alter  them  without  violating  the  divine  law  and  incurring 
the  divine  displeasure.  See  ch.  11:  1.  20:  10  Fraud  in  weights 
and  measures  is  a  punishable  offence  among  all  civilized  nations; 


10.  "  Idaturr  counsel,"  Boothr.— "7%c  sentence  of  a  liivincr,"  Froncli— "  Divina- 
tion," Vulg  ,  Holden — "am  oracle,"  Sept.,  Stuart. 

II."  T/ie  steel^yard  and  the  balances,"  Stuart, 


168  THE  PROVERBS  OF  SOLOMON.     [CH.  XVI. 

12.  The  doino'  of  wickedness  is  an  abomination  to 
kings ; 

And  the  throne  is  established  by  righteousness. 

13.  Eighteous  lips  are  the  delight  of  kings  ; 
And  they  love  him,  who  speaketh  right  things. 

IJr.  The  wrath  of  a  king  is  {like)  messengers  of 
death ; 

But  a  wise  man  will  pacify  it. 

15.  In  the  light  of  the  king's  countenance  is  life ; 
And  his  favor  is  like  a  cloud  (bringiiig)  the  latter 

rain. 

16.  How  much  better  it  is  to  get  wisdom  than  fine 
gold ! 

And  to  get  understanding  is  to  be  chosen   rather 
than  silver ! 

and  in  the  East  great  seventy  is  frequently  exercised  towards  those 
wIjo  are  detected  in  the  perpetration  of  it.  The  comment  of  good 
old  Fuller  on  this  passage  is-apt  and  forcible.  "  The  good  merchant 
wrongs  not  the  buyer  in  number,  weight  or  measure.  These  are  the 
landmarks  of  all  trading,  which  must  not  be  removed;  for  such 
cozenage  were  worse  than  open  felony — first,  becTiuse  they  rob  a 
man  of  his  purse,  and  never  bid  him  stand;  secondly,  because  high  • 
way  thieves  defy,  but  these  pretend  justice;  thirdly,  as  much  as  lies 
in  tlieir  power,  they  endeavor  to  make  God  accessory  to  their  cozen- 
age, deceiving  by  pretending  his  weights.  For  God  is  tlie  priiicipal 
clerk  of  the  market:  all  the  weigiits  of  the  bag  are  his  work." 

12.  To  Icings — i.  e.  to  virtuous  and  upright  kings,  who  are  wortli}- 
of  the  name  and  dignity.     (?'13%  Niph.  of  ])3-) 

14.  The  form  of  expression  in  the  first  clause  of-this  verse  doubt- 
less originated  in  the  customs  of  oriental  despotism.     Uiidcr  sucJi 
a  government  the  king's  displeasure  is  instantly  followed  by  von 
geance,  witliout  regard  to  forms  of  law.      Conip.  1  Kg.  2:  .'>.  Matt. 
14:  10. 

l.*).  In  Palestine,  tlicre  are  two  rainy  seasons  in  the  course  of  the 
year.  These  are  often  called  in  Scripture  the  farmer  and  the  larifr 
rain.  The  first,  which  is  tlie  autumnal  rain,  begins  in  October,  or 
early  in  Novendjer,  and  is  so  called  because  the  Hebrews  began 
their  civil  year  about  the  time  of  the  autumnal  equinox.  The  sec- 
ond or  spring  rain,  begins  in  April,  just  before  the  harvest,  and  is 


<^'II.  XVI.]  THE    PROVElUiS    OF    SOLO.AION.  169 

17.  The  liigliway  of  tlio  iiprlolij,  i,q  to  (le])art  from 
evil ; 

He,  who  keepeth  lii^  way,  pre.servetli  Iiis  soul. 

18.  Pride  {goeth)  l)efore  destruction  ; 
And  a  haughty  spirit  before  a  fall. 

19.  Better  is  it  to  ])e  of  an  humble  spirit  witli  tlie 
lowly. 

Than  to  divide  the  spoil  witli  the  proud. 

20.  He,  who  atteiideth  to  tlie  word,  shall  find  good  ; 
And  he,  who  trusteth  in  Jehovah, — hap])y  is  he ! 

21.  The  wise  in  heart  shall  be  called  prudent ; 
And  sweetness  of  lips  increaseth  learning. 

indispensable  to  an  abundant,  crop.     Hence  the  force  and  beauty  of 
tlie  comparison  in  the  text. 

17.  A  highway  is  a  smooth  and  beaten  path — a  pLain,  safe  and 
pleasant  road  to  travel — contrasted  with  a  by-way,  Avhieh  is  but 
little  travelled,  rough,  uneven,  crooked,  and  unsafe.  The  upright 
in  departing  from  evil  choose  such  a  highway — the  way  of  holiness; 
and  by  keeinng  in  that  way,  they  are  preserved  from  danger.  Tlie 
Septuagint  adds:  <'Hewho  receives  instruction  shall  be  in  pros- 
perity; and  he  who  regards  reproof  shall  be  made  wise.  Ho  who 
keeps  his  ways,  preserves  his  own  soul;  and  he  wlio  loves  liis  life, 
will  spare  his  mouth." 

18.  Ruin  presses  hard  on  the  steps  of  pride  and  arrogance  of 
spirit.     Comp.  ch.  11:  2.  18:  12. 

20.  The  Hebrew  word  "i:n,  dabar,  sig.  both  word  and  Ihing.  If 
the  former  be  its  meaning  here,  then  the  sentiment  of  the  first  mem- 
ber of  the  verse  is,  that  he  who  attends  or  gives  heed  to  the  precepts 
of  the  word  of  God — the  divine  oracle — shall  obtain  success  iu  his 
undertakings  and  pursuits.  If  the  latter,  then  the  sense  is,  that  lie, 
who  conducts  his  affair's  prudently  and  wisely,  will  be  prospered. 
The  Sept.  version  adopts  the  latter  interpretation;  but  the  parallel- 
ism favors  the  former 

21.  Sv-eelncss  of  lips  denotes  gentle  and  persuasive  language;  the 
lips  being  put  metonymically  for  what  the  lips  express.  Persuasive 
and  winning  language  .secures  attention,  and  tlius  affords  peculiar 
advantage  for  eommunirating  knowledge. 


170  THE   PROVERr.S    OF    SOLOMON.  [ciI.  XVI, 

22.  Understand i  11  e:  is  a  Ibnutain  of  life  to  liini  who 
hath  it ; 

But  the  instruction  of  fools  is  folly. 

23.  The  heart  of  the  wise  (man)  teacheth  his  mouth. 
And  addeth  learning  to  his  lips. 

24.  Pleasant  Avords  are  {like)  a  honey-comh : 
Sweet  to  the  soul,  and  healing  to  the  bones. 

25.  There  is  a  way  which  seemeth  right  to  a  man  : 
But  the  end  thereof  is  the  way  of  death. 

26.  He,  who  laboreth,  lahoreth  for  himself; 
For  his  mouth  urgeth  him  on. 

27.  An  ungodly  man  diggeth  up  mischief; 
And  on  his  lips  there  is  a  burning  fire. 

22.  Whatever  instruction  fools  undertake  to  give,  will  prove  only 
foolishness.  If  they  attempt  to  instruct  others,  they  only^-malce 
them  like  themselves.  Some  commentators  invert  the  terms  of  tlie 
proposition  in  the  last  line.  "  It  is  folly  to  instruct  fools,"  i.  e.  it  is 
lost  labor  to  endeavor  to  communicate  knowledge  to  those  who  have 
no  capacity  or  no  disposition  to  receive  it.  Others  render,  "The 
chastisement  of  fools  is  their  folly,"  i.  e.  folly  brings  its  appropriate 
punishment  with  it. 

23.  The  well-regulated  mind  of  the  wise  man  enables  and  dis- 
poses him  to  clothe  his  thoughts  in  appropriate,  conciliatoiy,  per- 
suasive and  discreet  language,  and  to  commimicate  knowledge  ])or- 
tinently,  judiciously  and  successfully. 

24.  Agreeable  and  instructive  discourse  is  both  delightful  and 
salutary.  Honey-comb ■  \%  put  for  honey  by  synecdoche  of  the  con- 
tainer for  the  thing  contained.  Tlio  word  bones;  is  also  put  by  Hie 
same  figure  for  body. 

25.  Seech.  14:  12.  We  must  not  trust  ourselves  in  a  \wi\y  or 
course  of  action  which  merely  .<>ce///.s'  to  be  right;  for  appearances  art' 
often  deceptive:  but  take  the  requisite  pains  to  assure  ourselves  that 
it  is  right.     The  v:ay  of  death  is  the  way  which  leads  to  dealli. 

27.  An  ungodly  person  (lit.  a  man  of  Belial)  employs  liimself  in 
devising  and  laboring  diligently  to  find  out  some  mischief.     He  digs 

2-^.  "  Wisdom  to  Us  possessor  is  a  fouiilahi  of  life;"  Bootlir.— "  Vmierstandiiig  is 
a  spring  of  living  water  to  its  possessor,"  Fiend)—"  is  a  ivclLspring  of  life,"  Noyes, 
Stuart,  '^i'~i.  "  A  flaming  torch,"  V.ooXhr. 


CH.  XVT.]  TITK    PHOVEIUJS    0#'  SOJ.OMON.  171 

28.  A  perverse  umii  sjuvmletli  cuiijciitioii ; 
And  a  whispoi-er  so] Kii-atetli  i'riends. 
2\).  A  luaii  (>r  \i()lenfe  enlici'tli  liis  iu:'ii;'hl)ur : 
Aiul  leadeth  liiiu  into  a  way  lliat  is  not  f!;oo(l. 

30.  He  slinttetli  his  eyes  t<»  devise  ])ervei'se  thinirs; 
He  bitetli  Ids  lips,  he  l)i'ini>vtli  e\i!  t<>  l)as^;. 

31.  The  lioary  head  is  a  crown  ol'  gh)ry, 
(If)  it  be  found  in  the'  way  of  riiiliteoiisness. 

32.  {He^  ivho)  is   slow  to  anu'er  is  better  tlian  tlu^ 
mighty ; 

And  lie,  v/ho  riiletli   his  spirit,  than  lie  wlio  taketh 
a  city. 


for  it,  as  if  delviug  in  a  mine  for  the  precious  metals.  His  tongue 
is  a  burning  firebrand,  full  of  bitterness  and  slander,  with  whicli  to 
inflame  the  passions  of  others  and  s[)read  strife  and  contention 
through  the  community,  Sept.  "  The  perverse  man  carries  perdi- 
tion on  his  moutli.  The  foolisli  man  diggeth  up  evils  to  himself; 
he  treasures  up  fire  on  his  lips."  See  James  .S:  6. 
m 

29.  Not  good,  i.  e.  into  an  evil  way,  by  the  figure  lilnles. 

30.  This  verse  describes  the  course  adopted  by  the  violent  man 
when  plotting  mischief.  He  shuts  his  eyes,  that  his  thoughts  may 
be  concentrated  on  the  base  scheme  which  he  has  devised;  withoul 
being  diverted  by  external  objects.  He  bites  his  Yips,  as  people  in 
deep  thought  frequently  do. 

31.  The  hoary  head 'is  the  aged  man's  honor  (ch.  20:  29)  and  his 
claim  for  respect  and  deference.  The  Roman  satirist  intimates  that 
the  neglect  of  "rising  up  before  the  hoary  liead,"  was  punishable 
with  death.  Tlie  reverence  paid  by  the  Laccdamionians  to  old  age 
is  well  known.     (i-^i'-"n.  Niiili.  fut.  of  ^;\'*3.) 

32.  This  proverb  is  identical  with  the  well  known  line  of  Ovid: 
"  Fortior  est  qui  se  quam  qui  fortissima  mffinia  vincat,"  "  Belter  is 
he  who  conquers  himself  than  he  who  conquers  the  strongest  walls." 
"  In  all  ages,"  says  Cicero,  "  fewer  men  are  found,  wlio  conquer  their 
own  lusts,  than  that  conquer  an  army  of  enemies."  Seneca,  writing 
lo  a  friend,  says,  "If  you  wi.sli  to  subject  all  things  to  yourself, 
subject  yourself  to  reason.  You  will  rule  m>mi/,  H'  reason  rule 
yon." 


172  THE    1M10VERB8    OF    SOLOMON.  [CH.  XVI, 

33.  The  lot  is  cast  into  the  la]) ; 

But  the  whole  disposal  thereof  ~is  from  Jehovah. 


33.  The  lap — viz  of  the  umpire, — the  person  appointed  to  decide. 
The  lot  is  properly  a  casual  event  purposely  applied  to  the  deter- 
mination of  something  doubtful.  Among  the  Hebrews,  the  most 
important  matters  were  frequently  determined  by  lot.  Officers  were 
thus  chosen — work  determined — dwellings  fixed — discoveries  made, 
and  contentions  terminated.  (See  1  Chron.  14:  5.  Lu.  1:  9.  Neh. 
11:  1.  1  Sam.  14:  41 .  Prov.  18:  18.)  This  aphorism  teaches  that  the 
decision  of  the  lot  is,  like  every  thing  else,  under  the  control  of  Je- 
hovah, although  to  human  view  the  result  may  appear  altogether 
casual  and  fortuitous.  The  following  Greek  proverb  expresses  the 
same  thought  under  a  similar  trope.  "The  dice  of  Jupiter  are 
always  loaded;  they  fall  as  he  wills."    . 


CHAPTEK  XYII. 

1.  Better  is  a  dry  morsel  and  quietness  therewith. 
Tlian  a  house  full  of  banquets  with  strife 

2.  A  wise  servant  will  rule  over  a  son,  who  causetli 
shame ; 

And  share  the  inheritance  with  brothers. 

1.  The  word  vewdievedi  banquets  properly  signifies  a  .sZrmn^A/(?rMJ<r, 
1.  of  men,  2.  of  beasts,  whether  for  food  or  for  sacrifice.  Hence  it 
may  denote  a  sacrifice,  viclim,  or  by  metonymy  a  repast  or  bavqiict, 
which  last  is  plainly  the  meaning  here.  Thus- the  phrase  "  a  house 
full  of  banquets,"  would  sig.  a  house  well  supplied  with  provisions. 
The  Hebrew  is  literally  hanquels  of  strife, — quarrelsome  feasts — tlie 
limiting  noun  indicating,  that  the  beasts  were  eaten  with  strife  and 
contention,  instead  of  harmony  and  love.  Some  expositors  suppose 
thiit  there  is  i)artioular  allusion  to  sacrificial  feasts,  or  feasts  which 
were  customarily  made  from  tlie  remains  of  peace  offerings.  See 
ch.  7:  14. 


I .  *' O/fcasiinfiS,"  Bootltr . — "  slaiifilitt-red  /jras/s,"  Stuart — "  sacrijiciul  banquets, 
Holden — ^'  sacrijiccs,"  S.  V. — "  many  good  things  and  unjust  sacrifices,'''  Sept. 


CH.  XVII.]  THE    PROVERBS   OF   SOLOMON.  173 

'J.  The  crucible  is  lor  silver,  iiiid  the  I'uriuice  lor  ^^M  ; 
But  Jeliovali  is  the  searcher  of  hearts. 

4.  A  wicked  doer  listeneth  to  false  lips  : 
(And)  a  liar  giveth  ear  to  a  wicked  tongUL\ 

5.  He,    who   derideth    the    poor,    re])roach('th    liis 
Maker ; 

And  he,  who  rejoicefh  at  calamity,  shall  not  i^"0  nii- 
pnnished . 

G.  Children's  children  are  tliu  crown  of  the  aged  ; 
And  the  glory  of  children  are  their  fatliers. 


3.*  The  art  of  man  has  invented  means  to  test  the  purity  of  gold 
and  silver;  but  only  Jehovah  can  explore  the  human  heart.  This 
lie  claims  as  his  prerogative.  N'othiug  deceives  him  :  nothing 
escapes  his  all  penetrating  eye. 

4.  "  The  wicked  listen  with  pleasure  to  those  who  utter  scandal 
and  falsehood:  and  those  addicted  to  the  odious  vice  of  lying  lend 
a  willing  ear  to  a  malevolent  tongue:  both  thereby  gratify  their  ma- 
lignity." "  Were  there  no  publishers  of  slander  and  calumny,  there 
would  be  no  receivers;  and  were  there  none  to  receive  them,  there 
would  be  none  to  on^mrt^e  them ;  and  were  there  no  inventors,  re- 
ceivers nor  inopogalors  of  calumnies,  how  vastly  would  the  peace  of 
society  be  promoted."  In  the  Heb.  text  the  second  member  expresses 
tlie  same  thought  substantially  as  the  first.  But  the  Septuagint  and 
other  ancient  versions  read  antithetically,  "  But  a  righteous  man 
listeneth  not  to  false  lips."  (;*^:0,  Hiph.  part,  of  J7;n.  pTn=j;tXp, 
Hi  ph.  part,  of  |u^  ) 

fi.  To  hold  tlie  poor  in  derision  and  contempt  on  account  of  their 
poverty,  or  to  rejoice  at  the  calamities  which  befall  others,  is  virtu- 
ally to  treat  with  contempt  tlie  providence  and  precepts  of  God. 
"  Why  sliould  I  for  a  little  difference  in  this  one  particular  of 
worldly  wealth,  despise  ray  poor  brother?  When  so  many  and  great 
things  unite  us,  shall  wealth  only  divide  us  ?  One  sun  shines  on 
both;  one  blood  bought  us  both;  one  heaven  will  receive  us  both; 
ordy  he  has  not  so  much  of  earth  as  I,  and  possibly  much  more  of 
Christ.  And  why  should  I  disdain  him  on  earth,  whom  happily 
the  Lord  will  advance  above  me  in  heaven?"     (Bp.  Reynolds.) 

C.  The  aged  and   their  numerous  descendants  reflect  mutual 


Shall  not  be  held  guiltless."  French— •"  sliall  not  be  guiltless,"  Stuart, 


174  THE    PROVERBS    OF    SOLOMON.  [CH.  XVII. 

7.  Excellent  speech  beconietli  not  a  fool ; 
Much  less  do  lying  lips  {become)  a  prince. 

8.  A  gift  is  a  precious  stone  in  the  eyes  of  him,  who 
taketh  it ; 

Wherever  it  turneth,  it  prospereth. 

9.  He,  who  covereth  an  offence,  seeketh  love ; 
But  he,  w^ho  repeateth  a  matter,  separateth  friends. 

honor  and  dignity  upon  each  other.     Comp.  Ps.  f27  and  128.   Ec- 
cles.  3:  11.     Glory — i.  e.  the  ornament  and  pride. 

7.  Excellent  speech — wise  and  learned  discourse,  would  be  incon- 
gruous and  out  of  place  in  a  fool.  Much  more  inappropriate  is 
falsehood  in  a  prince  or  ruler  **  Heathen  morality/'  says  Bridges, 
"  from  the  lips  of  one  of  her  wisest  teachers  (Plato)  allowed  the 
lying  lips  of  princes,  because  they  governed  for  the  public  good. 
'All  others/  he  adds,  'must  abstain.'  'Qui  nescit  dissimulare, 
nescit  regnase.'  *  He  who  knows  not  how  to  dissemble,  knows  not 
how  to  reign,'  has  been  not  unfrequently  a  royal  maxim.  How 
much  more  suitable  and  becoming  was  the  remark  of  Louis  IX.  of 
France — *If  truth  be  banished  from  all  the  rest  of  the  world,  it 
ought  to  be  found  in  the  breasts  of  princes.' " 

8.  The  gift  or  present  here  alluded  to  is  a  bribe  offered  for  tlie 
purpose  of  obtaining  influence  or  accomplishing  some  object.  This 
is  regarded  by  the  receiver  as  a  precious  stone — an  object  of  great 
value — and  consequentl}^  held  in  high  estimation.  '*  A  diamond 
reflects  a  variety  of  lights,  when  viewed  on  this  side  or  that.  Turn 
it  how  you  please,  it  will  never  cease  to  reflect  lustre;  and  this  the 
text  calls  prosperi7ig  or  succeeding.  So  of  a  bribe  if  accepted:  it  will 
influence  in  many  ways,  even  without  a  consciousness  of  its  poison 
on  the  part  of  the  receiver.  Turn  he  wliicli  way  lie  will,  the  influ- 
ence of  it  will  follow  him."    (Stuart.) 

9.  To  cover  an  ojjcnce  is  to  forgive  an  offender:  while  the  com- 
munication of  the  injurious  act  to  others  implies  an  unforgiving 
spirit.  The  sentiment  expressed  in  this  verse  is  very  beautiful. 
"  It  shows  a  delight  in  the  atmosphere  of  /fl-ye— man's  highest  eleva- 
tion in  communion  with  God.  It  implies  not  the  mere  exercise  of 
love,  where  it  is  presented,  but  the  searching — making  opportunity 
for  it.  A  forbearing  spirit  is  a  fine  manifestation  of  it.  Our  mo- 
tives are  often  misconstrued.  We  meet  in  a  world  of  selfishness 
c6ld  reserve,  instead  of  Rowing  confidence.     Prejudice  builds  a  waU 


OH.  XVII.]         THE    niOVEIlBS    OF    SOLOMON.  175 

10.  A  rebuke  will  sink  deeper  into  a  wise  nuui, 
Than  a  hundred  stripes  into  a  fool. 

11.  A  rebellions  (man)  seeketh  only  evil ; 
Therefore  a  cruel  messenger  shall  be  sent  against  him. 

12.  Let  a  bear  robbed  of  her  whelps  meet  a  n^an, 
Rather  than  a  tool  in  his  folly. 

18.  He,  who  rewardcth  evil  for  good, 

Evil  shall  not  depart  from  his  house. 

l-l.  The  beginning  of  strife  is  (as)  when  one  letteth 
out  water ; 

Therefore  cease  Irom  contention  before  it  breaketh 
out. 


against  Christian  intercourse.  Wounded  pride  would  return  un- 
kindness  with  contempt.  Resentment  stirs  up  recrimination.  Dis- 
appointment kindles  morbid  suspicion.  Here  is  the  noble  field  for 
Christian  victory;  instead  of  resenting,  to  cover  the  transgression 
with  a  mantle  of  love. — with  that  act  of  amnesty,  by  which  we  are 
saved, — the  most  aggravated  transgression — tlie  most  unprovoked 
injuries — covered  in  eternal  forgetfulness."     (Bridges.) 

10.  A  seasonable  and  appropriate  rebuke,  even  when  not  accom- 
panied by  the  slightest  chastisemeut,  will  have  more  effect  on  a  wise 
man,  than  the  severest  corporeal^punishment  on  a  fool,  (nnp?  ^^-^^ 
fat.  of  nnj.) 

12.  The  female  bear  is  remarkable  for  her  intense  attachment  to 
her  young;  and  nothing  can  exceed  her  frantic  rage,  when  they  are 
injured  or  killed.  Fee  Hos.  13:  8.  Dreadful  as  it  is  to  meet  a  bear 
in  such  circumstances,  it  is  more  dangerous  to  meet  a  furious  and 
revengeful  man  while  under  the  influence  of  his  impetuous  passions. 
It  is  possible  by  the  use  of  stratagem  to  escape  the  vengeance  of  the 
incensed  beast;  but  no  consideration  of  interest  or  duty:  no  partial 
gratification — can  arrest  the  furious  career,  or  divert  the  attention  of 
tlie  man,  who  is  rendered  insane  by  passion.  '-Reason,  degraded 
and  enslaved,  lends  all  lier  remaining  wisdom  and  energy  to  pas- 
sion, and  renders  the  fool  more  cruel  and  nuschievous  tlian  the  bear, 
in  proportion  as  he  is  superior  in  instinct." 

14.  Breakdk  ont—Wt.  groics  warm,  i.  e.  before  anger  is  excited. 
*•  As  in  breaking  down  the  banks  of  a  river  the  inundation,  though 


\\.  "  The  commencement  of  strife  is  the  letting  out  of  wafer,"  Stuart. 


176  THE    PROVERBS    OF    SOLOMON.  [CH.  XVII. 

15.  lie,  who  acciuittcth  the  wicked  {man),  jiiid  he, 
who  condeiiiueth  the  just  {man)^ 

Even  they  1)0th  are  an  abomination  to  Jc?hovah. 

10.  Why  is  there  a  price  in  the  hand  of  a  fool  to 
get  wisdom, 

Wlien  {he  Jiath)  no  understanding. 

17.  A  friend  loveth  at  all  times  ; 

And  a  brother  is  born  for  adversity. 


small  at  first,  continues  to  increase  till  the  whole  country  is  over- 
flowed; so  strife  is  trifling  at  its  commencement:  but  if  indulged, 
increases  to  insatiable  animosity:  therefore  dismiss  contention  be- 
fore it  becomes  fierce  and  unappeasable."  (Holden.)  "One  hot 
word,"  says  Henry,  "one  peevish  reflection,  one  angry  demand,  one 
spiteful  contradiction,  begets  another,  and  that  a  third,  and  so  on, 
till  it  proves  like  the  cutting  of  a  dam;  when  the  water  has  got  a 
little  passage,  it  does  itself  widen  the  breach,  bears  down  all  before 
it,  and  there  is  then  no  stopping  it,  no  reducing  it." 

16,  The  Hebrew  word  I^S,  Icb,  properly  sig.  the  heart;  but  some- 
times is  applied  to  the  mind  in  the  sense  of  under  standing ,  intclll- 
gc/ice,  wisdom.  Comp.  ch.  7:7.  9:4.  Job  9:  4.  The  sentiment  here 
is,  that  wisdom  cannot  be  obtained  by  money,  where  mental  capacity 
is  wanting.  Riches  cannot  purchase  brains.  The  verse  may  be 
rendered,  'Wherefore  is  there  a  price  in  the  hand  of  a  fool?  To  ac- 
quire wisdom?     But  he  hath  no  heart  (no  capacity)  for  it.'' 

17.  True  friendship  is  uniformly  the  same  under  all  external 
circumstances.  It  is  as  sincere  and  warm  in  adversity  as  in  pros- 
perity. The  meaning  of  the  second  member  is  doubtful.  Its  im- 
l)ort  appears  to  be,  that  the  true  friend  shows  himself  in  a  season 
of  adversity  to  be  even  more  than  a  friend.  He  acts  the  part  of  a 
brother.  Thus  Bp.  Patrick:  "  A  true  friend  becomes  a  brother  in 
adversity.  He  was  a  friend  before;  this  makes  him  a  brother." 
Sucli  a  friend  to  the  truly  pious  man  is  Clirist.  "  Thovigh  solitary 
and  unsupported  and  oppressed  by  sorrows  unknown  and  undi- 
vided, I  am  not  witliout  joyful  expectation.  There  is  one  friend 
who  loveth  at  all  times;  a  brother  born  for  adversity — the  help  of 
the  helpless,  the  hope  of  the  hopeless,  the  strength  of  the  weak,  the 
riches  of  the  poor,  the  peace  of  the  disquieted,  the  companion  of  the 


15.  "IIeu)hojustiJiet/i,"  E.  V.,  Holden,  Noycs,  Stuart. 
JO.  "  //  is  sense  that  is  tvanfing,"  Noyc?. 


CH.  XVII.]  THE    PROVERBS   OP    SOLOMON.  177 

18.  A  man  void  of  iinderstandiiip;,  striketli  hands, 
(A7id)  becometh  surety  in  the  presence  of  his  friend. 

19.  He,  who  lovetli  contention,  loveth  transgression  ; 
And  he,  who  inaketh  hi^li  liis  gate,  seeketli  destruc- 
tion. 

20.  TJic  perverse  in  lieart  lindeth  no  good  ; 

xVnd  lie,  who  hath  a  double  tongue,  lalleth  into  mis- 
chief. 

•Icsolate,  the  friend  of  the  fatherless.  To  him  alone  will  I  call,  and 
he  will  raise  uie  above  my  fears."  (Mrs.  Hawkins.)  (iSr,  Niph. 
fut.ofnSv) 

18.  Among  the  Hebrews  one  person  became  surety  for  another 
i)y  striking  hands  with  the  creditor  in  the  presence  of  a  mutual 
friend,  who  being  a  witness  to  the  transaction,  was  competent  fo 
testify  to  it  in  a  court  of  justice,  if  required.  This  gave 
legality  to  the  act  and  made  it  binding.  Witnesses  to  business 
transactions  of  importance  were  particularly  necessary  in  ancient 
times,  because  contracts  were  rarely  reduced  to  writing.  Parol  tes- 
timony was  consequently  much  more  frequently  appealed  to,  and 
more  relied  upon,  than  written.  Holden,  however,  suppo.ses  that 
hj  his  friend  is  meant  the  perso.^i  to  whom  or /or  whom  one  becomes 
surety.  While  some  others  regard  it  as  denoting  the  person  for 
whose  benefit  the  surety  is  given. 

19.  He  who  loves  and  seeks  to  promote  contention  and  quarrels, 
is  a  lover  of  sin.  Sept.  "He  that  loves  sin,  rejoices  in  fightings." 
So  French  and  ISToyes,  "He  who  loveth  offence,  loveth  quarrels." 
By  his  gate  is  intended  the  gate  leading  to  his  house  or  into  his 
court-yard.  The  proverb  in  its  literal  and  proper  sense,  has  refer- 
ence to  the  custom  which  still  prevails  in  the  East,  of  making  the 
arcliAvays  in  which  the  gates  communicating  with  private  dwellings 
were  hung,  very  low,  in  order  to  prevent  the  marauding  Bedouins 
from  entering  them  on  horseback  for  the  purpose  of  harassing,  and 
plundering  the  inhabitants.  The  proverb,  however,  may  and  doubt- 
less was,  intended  to  be  used  allegorically,  and  then  the  phrase  to 
make  high  his" gate  would  denote  pride  and  ostentation,  and  would 
be  equivalent  to  the  expression,  "He  carries  his  head  too  high." 

20.  The  perverse  in  heart— aee  oh.  1 1 :  2U.  Double  tongue— 'literaXly, 
one  who  turns  about  with  his  tongue,  i.  e.  is  versatile. 

20.  "  I'aise  tongue^"  Noyes, 

16 


178  I'HE    PKOVERBS   OF    SOLOMON.  [CH.  XVII. 

21.  lie,  wlio  begettetli  a  fool,  it  is  a  grief  to  him  ; 
Yea.  the  father  of  a  fool  hath  no  joy. 
2:^.  A  merry  lieart  is  a  good  medicine ; 
But  a  broken  spirit  drieth  up  the  bones. 
23.  A  wicked  {7na?i)  taketh  a  gift  out  of  (his)  bosom 
To  pervert  the  ways  of  justice. 
21:.  Wisdom  is  present  wdth  him,  who  hath  under- 
standing ; 

But  the  eyes  of  a  fool  are  in  the  ends  of  the  earth. 

25.  A  foolish  son  is  a  grief  to  his  father: 
x\ud  bitterness  to  her  who  bore  him. 

26.  Moreover  to  fine  the  righteous  is  not  good  ; 
Nor  to  smite  tlie  noble  for  (their)  rectitude. 

27.  lie,  who  hath  knowdedge,  spareth  liis  words  ; 
And  a  man  of  understanding  is  of  a  quiet  spirit. 

22.  Is  a  good  medicine — i.  e.  is  like  a  good  medicine.  Cheerful- 
Bess  of  mind  doubtless  exerts  a  beneficial  influence,  both  in  restor- 
ing the  body  to  health,  and  in  keeping  off  disease.  A  bi*oken  and 
crushed  spirit  or  sorrowful  heart,  on  the  contrary,  tends  to  impair 
the  health;  and  causes  the  bodily  frame  to  waste  away.  Sept.  "  A 
glad  heart  promotes  health."  Gesenius,  "  A  joyful  heart  maketh  a 
happy  cure."  The  verse  is  parallel  to  ch.  12:  25.  14:  30.  15:  13. 
also  ch.  3:8.  4;  22. 

23.  The  Hebrews  were  accustomed  to  carry  in  their  bosom  their 
purse,  money,  and  other  valuables.  The  expression  appears  to  in- 
dicate the  manner  in  which  a  bribe  was  sometimes  given  and  re- 
ceived with  a  view  to  defeat  the  ends  of  justice.  It  was  conveyed 
in  a  furtive,  stealthy  and  clandestine  manner,  from  the  bosom  of  tlie 
briber  to  that  of  the  judge.     See  ch.  21:  14, 

24.  "While  wisdom  is  bcjore  the  face  of  the  intelligent  man — near  at 
hand,  the  fool  looks  far  away  for  it,  and  is  never  able  to  find  it. 

2G.  To  fine — such  was  and  still  is  the  ]-)ractice  in  the  regions  of 
oriental  despotism,  The  Heb.  verb  sig.  lo  amerce,  to  impose  a  fine, 
(see  Deut.  22:  19)  and  then  generally  to  pvnish.  Here  the  primary 
and  specific  meaning  appears  to  be  the  more  appropriate.  So  Boothr. 
French,  Noyes,  Gesenius. 

27.  The  natural  order  of  the  words  in  the  original  favors  the 

•2(i.  "  To  punish,"  S.  V.,  Holdcn,  Stuart,  Sept. 
^7,  "  0/ a J'urfh'aring spirit ,''  Holden — "of  a  cool spi?-if,''  Boothr.,  Noyes,  Stuart. 


cii.  XVII.]       THE  Proverbs  op  solomon.  179 

28.  Even  a  fool,  wlien  lie  is  silent,   is  accounted 
wise ; 

And  he,  who  shntteth  his  lips,  is  {accounted)  intelli- 


rendering  given  to  this  verse  by  some  translators.  "He  who  spar- 
eth  his  words  is  imbued  with  knowledge;  and  ho  who  is  of  a  quiet 
spirit  is  a  man  of  understanding."  This  may  possibly  be  the 
meaning;  but  the  received  translation  gives  a  sense  altogetlier  pre- 
ferable. The  adj.  1p1,  vcquad,  which  is  the  textual  and  preferable 
reading,  signifies  tropically,  cool,  rjuie/,  calm.  The  Keri  roads, 
"lp\  yc</vo(l,  precioi/s,  ex^elknl,  which  is  followed  in  E.  V. 


CHAPTEE  XYIII. 


1.  lie,  who  separateth  himself  (from  others),  seek- 
eth  his  {own)  desire  ; 

He  is  offended  at  all  sound  w^isdom. 


1.  This  difficult  verse  has  been  interpreted  by  some  commenta- 
tors in  Si  _s;ood  sense,  and  by  others  in  a  bad  sense.  1.  in  a  good 
sense.  Holden  paraphrases  thus:  "  He  who  separates  himself  from 
sinners,  seeks  wisdom,  the  object  of  his  desire;  he  deals  not  in  folly, 
but  in  all  soxmd  wisdom."  Durell:  "  The  contemplative  man  seek- 
eth  that  whicli  is  desirable,"  etc.  Hodg.son:  "A  retired  man  pur- 
sueth  the  researches  he  delighteth  in,"  Ac.  T.  Scott:  "According 
to  desire,  he  that  is  separate  seeketh;  and  he  engageth  in  all  con- 
cerns." In  explanation  of  the  verse  Dr.  Scott  remarks:  "  Whatever 
a  man  earnestly  desires  he  seeks  after,  and  secludes  himself  from 
other  avocations,  that  he  may  not  be  interrupted  in  the  diligent  pur- 
suit of  it.  Thus  it  is  in  all  kinds  of  business  and  learning:  none 
excel,  but  those  who  desire  to  excel,  and  who  separate  themselves, 
that  they  may  have  leisure  to  pursue  their  favorite  object.— A  man 
has  a  strong  desire  to  be  wise,  and  this  induces  him  to  avoid  vain 
company,  diversions,  trifling  studies,  and  needless  engagements, 
that  he  may  have  leisure  and  retirement  to  examine  things  to  iho 
bottom."  Aben  Ezra  transposes  the  terms  in  the  first  member,  and 
paraphrases  thus:  "He  who  seeks  wisdom  as  an  object  of  his  ear- 


180  THE   PROVERBS   OF   SOLOMON.        [CH.  XVIII. 

2.  A  fool  hath  no  delight  in  iinderstandiDg, 
But  {rather)  in  revealing  his  {own)  heart. 

3.  When  a  wicked  {man)  cometh,  {then)  cometh  also 
contempt; 

And  with  dishonor  {cometh)  reproach. 

4.  The  words  of  a  man's  mouth  are  deep  waters ; 
The  fountain  of  wisdom  is  a  o^ushins  stream. 


nest  desire,  separates  himself  or  departs  from  his  native  place  and 
country,  leaves  his  relations,  and  travels  through  various  and  dis- 
tant regions  in  pursuit  of  it."  This  view  of  the  meaning,  however, 
though  favored  by  our  English  version,  is  at  variance  with  the  an- 
cient versions,  and  irreconcilable  with  the  parallel  clause.  Sept.  "A 
man  who  means  to  separate  from  friends  seeks  excuses;  but  at  all 
times  he  is  liable  to  reproach."  2.  The  verb  rendered  is  offc7ide(l 
and  in  E.  V.  "intermeddled  with,"  is  never  used  in  Kal  conj.,  and 
is  found  in  Hithp.  conj.  only  in  this  book,  where  it  uniformly  signi- 
fies to  be  angry,  to  be  oifended,  to  grow  warm,  (fee.  in  strife.  See  Prov. 
17:  14.  20:  3.  Accordingly  the  majority  of  interpreters  understand 
the  first  clause  in  a  bad  sense.  The  separation  spoken  of  would 
seem  to  import  a  withdrawal  in  a  great  measure  from  the  society  of 
one's  fellow-men,  and  from  all  communion  of  intercourse  and  inter- 
est with  them.  It  may  indicate  the  misanlhrope,  who  having  been 
disappointed  in  his  expectations  in  life,  and  decceived  in  his  too 
favorable  estimate  of  men,  withdraws  in  disgust  from  the  society  of 
others  and  lives  only  for  and  to  himself.  Or  it  may  describe  the. 
frond  and  haugkly  rich  man,  who,  puffed  up  with  the  idea  of  his  own 
importance  and  superiority,  withdraws  from  intercourse  and  famili- 
arity with  those  around  him,  who  are  less  favored  in  the  possession 
of  worldly  wealth  than  himself,  and  treats  them  with  neglect  and 
affected  contempt.  Such  an  one  seeks  only  the  gratification  of  his 
own  desires,  and  the  accomplishment  of  his  own  selfish  ends.  Booth- 
royd  thinks  the  Opinionisi  is  intended — one  who  having  formed  an 
overweening  estimate  of  liis  own  talents  and  attainments,  thinks  no 
one  right  but  himself,  and  scornfully  rejects  the  opinions  and  advice 
of  others.  Bennett  translates:  "To  pursue  voluptuousness  man 
Bceketh  privacy;  but  in  pursuit  of  wisdom  he  maketh  a  display." 
4.  The  words  of  a  wise  and  discreet  man  are  here  represented 

2.  "  His  own  mind,"  French,  Noyes— "  ffte  thoughts  of  his  heart,"  Boothr. 

3.  "  Anil  itith  ignominy  "  E.  V.,  Holdcn — "luif/i  baseness,'-'  N'oyes— "  ivi/h  public 
disgrace,"  Boothr. 


on.  xviir.]      THE  proverbs  of  solomon.  181 

5.  It  is  not  good  to  accept  the  person  of  tlie  wicked, 
(So  as)  to  bvertlirow  tlie  rigliteoiis  in  judgment. 

6.  A  fooPs  lips  enter  into  contention. 
And  his  montli  calleth.  for  blows. 

7.  A  fooFs  mouth  is  his  destruction  ; 
And  his  lips  are  the  snare  of  his  soul. 

8.  The  words  of  a  tale-bearer  are  like  dainties, 
For  they  go  down  into  the  chambers  of  the  body. 

9.  Moreover  he,  who  is  slothful  in  his  work, 
Is  brother  to  the  spendthrift. 

under  the  similitude  of  deep  waters  as  opposed  to  a  shallow  stream. 
They  are  deep  because  they  express  profound  thoughts  and  are  re- 
plete with  knowledge.  They  are  called  in  the  parallel  clause  '-the 
fountain  of  wisdom,"  because  they  proceed  from  a  mind  richly  stored 
with  knowledge;  just  as  in  ch.  10;  11,  the  mouth  of  the  righteous 
is  called  "  a  fountain  of  life." 

5.  The  original  rendered  /o  accept  Ihc  person,  literally  signifies  to 
tut  up  the  face,  i,  e.  to  show  partiality  towards  any  one — to  take  part 
with  any  one — to  be  biassed  in  legal  decisions  by  the  worldly  rank 
or  wealth  of  the  parties  at  issue,  or  swayed  by  other  improper  influ- 
ences. (Comp.  Ps.  82:  2.)  The  proverb  appears  to  be  specially  di- 
rected against  the  venality  of  judges,  which  is  very  common  under 
the  despotic  governments  of  the  East.  It  is  founded  on  the  Mosaic 
law  (Lev.  19:  15.  Deut.  1:  17.  16:  19),  which  forbids  any  respect  of 
persons  injudicial  proceedings.     (Comp.  ch.  24:  23.) 

G.   Calk th  for  blovs — merits  chastisements. 

8.  This  proverb  appears  to  be  intended  as  a  caution  against 
slander  and  detraction,  which  are  so  eagerly  listened  to,  swallowed 
with  so  much  avidity  and  delight,  and  remembered  and  repeated 
with  so  much  apparent  satisfaction  by  those  to  wliom  they  are  com- 
municated. The  body — lit.  bellij,  put  by  synecdoche  for  the  body. 
Dainties — dainty  morsels.  So  Shultens,  Gesenius,  French,  j^Toyes, 
from  the  Arabic.     (D""priSr)Q.  Hitlij).  part,  of  DhS,  not  used  in  Kal.) 

9.  Spendthrift — lit.  waster  of  v:asting,  i.  e.  a  waster,  spemltlirilt, 
prodigal.  Idleness  is  as  bad  as  wastefulness:  they  both  lead  t<> 
poverty  and  ruin. 

8.  "  Like  sportwe  ones,"  Stuart—"  like  wottnc/s,"  E.  V.,  Holden. 

16* 


182  THE  PROVERBS  OF   SOLOMON.        [CH.  XVIII. 

10.  The  name  of  Jeliovah  is  a  strong  tower ; 
The  righteous  {man)  runneth  into  it,  and  is  safe. 

11.  The  rich  man's  wealth  is  {his)  strong  city ; 
And  like  a  high  wall,  in  his  own  conceit. 

12.  Before  destruction  the  heart  of  a  man  is  haughty; 
And  before  honor  is  humility. 

13.  He,  who  returneth  an  answer,  before  he  hath 
heard  {a  cause)  ^ 

It  is  folly  and  shame  to  him. 

14.  The  spirit  of  a  man  will  sustain  his  infirmity ; 
But  who  shall  sustain  the  wounded  spirit  ? 


10.  The  name  of  Jehovah  is  a  Hebrew  periphrasis  for  JehovaJi 
himself.  (Comp,  Ps.  20:  1.)  The  Heb.  verb  transLited  is  safe,  pro- 
perly sig.  is  elevated,  or  exalted,  and  so  it  is  here  rendered  by  Sept. 
Vulg.  Chald.  Aqui.  Sym.  and  Theod.,  i.  e.  elevated  to  a  place  of 
safety.  The  elevation  of  a  fort  or  tower  above  the  sun-ounding 
country  was  a  circumstance  which  particularly  in  ancient  times 
greatly  conduced  to  safety.  Protection  therefore  was  the  conse- 
quence of  repairing  to  it. 

11.  This  proverb  expresses  the  influence  which  riches  often  exert 
over  the  possessor,  in  inspiring  self-confidence  and  self-esteem. 
They  are  to  him  like  a  fortified  city  and  high  walls,  Tinder  the  pro- 
tection of  which  he  feels  secure.  "  Tlie  rich,  instead  of  looking  to 
Jehovah  for  protection,  trust  in  their  riches, — which  are  a  high  wall 
in  their  own  imagination,  but  not  so  in  reality."  (Stuart.)  A  simi- 
lar proverb  occurs  in  cli.  10:  15,  but  in  a  different  relation  and  in  a 
different  sense. 

12.  Comp.  ch.  10:  18.  Pride  is  the  forerunner  of  calamity,  mor- 
tification and  destruction;  while  humility  is  tlie  precursor  of  hon- 
orable distinction, 

13.  ''Answer  not  before  thou  hast  heard  the  cause;  neither  in- 
terrupt men  in  the  midst  of  their  talk."    Ecclus.  11:  8. 

14.  IvfirmHy  relates  to  the  body;  a  vounded  spirit  to  the  mind. 
A  lofty  and  resolute  spirit,  especially  if  it  be  coupled  with  a  firm 
and  steadfast  reliance  on  divine  providence,  will  sustain  a  man  un- 
der all  outward  afflictions  and  bodily  sufferings;  will  carry  him 

10.  "  Tower  of  strength,"  Hebr.,  French,  Stuart. 

11.  "  Hii  own  imagination,'"  French. 


en.  XVIIT.]        THE    TROVERBS   OF   SOLOMON.  183 

15.  The  heart  of  .the  ])ru(lo]if  (wz«f^/«).o;ctteth  know- 
ledge ; 

And  the  ear  of  the  wise  seeketh  knowledge. 

16.  A  man's  gift  niaketh  room  for  him,    ' 

And  bringeth  him  into  the  presence  of  the  great. 
lY.  {He^  ivho)  first  (pleadeth)  his  canse,  (fieemeth) 
j^ist ; 

Bnt  his  opponent  Cometh,  and  searcheth  liim  tlu'ongli. 


undaunted  and  resolute  through  fire  and  blood,  through  perils  bj- 
land  .^nd  perils  by  sea,  through  disappointments,  misfortunes  and 
calamities,  through  conflicts  and  dangers  the  most  appalling,  and 
it  may  even  nerve  him  to  meet  death  itself  in  its  most  dreaded 
forms  with  composure.  But  the  wretchedness  and  misery  attendant 
on  the  broken  and  crushed  spirit — the  afflicted  soul  itself — who  can 
sustain?  The  latter  clause  of  the  verse  may  be  understood  not 
merely  of  a  wounded  conscience — a  mind  smitten  with  a  sense  of 
guilt  and  with  remorse;  but  of  a  wounded  spirit  in  general — 
wounded,  dejected  and  depressed  by  sorrow,  unkindness,  ingrati- 
tude, injustice,  or  other  outward  affliction,  the  spirit  of  a  man  will 
alone  enable  him  to  sustain;  but  when  the  spirit  itself  is  stricken 
and  falters:  if  a  wound  is  inflicted  on  the  heart,  what  is  to  be  done? 
The  form  of  the  question  implies  that  there  can  be  no  help  from 
within.  Physically  a  man  cannot  support  himself;  nor  can  tlie 
spirit  of  man  receive  adequate  support  through  its  own  powers.  It 
is  only  the  Father  of  our  spirits  who  can  heal  the  wounds  of  the 
spirit.  The  soul  then  must  look  up  for  adequate  support  to  tlie 
great  physician  of  souls,  "who  healeth  the  stricken  in  heart,  and 
bindeth  up  their  wounds."  Ps.  147:  3.  (SdSt,  Pilpel  fut.  of  So. 
nii^y'',  Niph.  fut.  of  ii.T^,  with  pronominal  affix.) 

-  V  T   •  '  TT 

17.  The  man  who  first  pleads  his  own  cause  or  that  of  his  client, 
may  make  out  an  apparently  equitable  case,  and  seem  clearly  to 
liave  justice  and  right  on  his  side.  But  his  opponent  afterwards 
shows  the  other  side  of  the  case  in  dispute,  and  puts  to  the  test  of  a 
rigid  cross-examination  the  truth  of  his  allegations  Audi  alleravi 
])arlcm  is  aii  equitable  and  safe  rule  in  every  question;  and  the 
apothegm  in  the  text  is  peculiarly  important  to  judges  and  jurors, 
as  a  caution  against  making  up  their  minds  in  a  case  on  trial,  till 
they  have  lieard  the  evidence  and  ple.idings  on  both  sides.  In 
common  life  great  injustice  is  often  done  to  individuals  by  the  credit 


184  THE   PROVERBS   OF   SOLOMON.       [CH.  XVIII. 

18.  Tlie  lot-caiiseth  conteutioii  to  cease. 
And  parteth  asunder  the  niiglity. 

19.  A  brother  offended  is  {harder  to  be  tuon)  than  a 
strong  city ; 

And  the  contentions  {of  such)  are  like  the  bars  of  a 
castle. 

20.  With  the  frnit  of  a  man's  month  shall  his  belly 
be  satisfied ; 

He  shall  be  filled  with  the  produce  of  his  lips. 

21.  Death  and  life  are  in  the  power  of  the  tongue; 
And  those,  who  love  it,  shall  eat  the  fruit  thereof 

wliich  is  given  to  one-sided  statements  and  prejudiced  representa- 
tions. His  opponent — Heb.  his  neiglibor,  fellow.  o  TZAT^fTCOV. 
Here  an  opponent  in  a  trial  is  evidently  intended.  So  Boothroyd, 
Xoyes. 

18.  The  Hebrews  in  the  time  of  Solomon,  it  would  seem,  when 
disagreements  and  litigations  arose  among  them,  were  accustomed 
to  appeal  to  the  lot,  which  was  regarded  as  giving  the  decision  of 
Jehovah,  and  in  nearly  every  case,  where  reason  cannot  decide  be- 
tween the  conflicting  claims  of  different  parties,  recourse  is  still  had 
in  the  East  to  the  lot.  The  'nilghtij—\.  e.  the  powerful  and  fierce  con- 
testants or  litigants.  The  lot  parts  these  asunder  by  putting  an 
end  to  the  dispute. 

19.  Quarrels  between  near  relatives  are  proverbially  more  difti- 
cult  to  settle  than  those,  which  arise  among  comparative  strangers. 
It  is  harder  to  adjust  their  differences  than  to  take  a  fortified  city; 
and  their  stubborn  minds  resist  all  endeavors  to  bend  them  to  a  cor- 
dial reconciliation,  like  tlie  iron  bars  of  a  castle. 

"  Acerriraa  ferme  proximorum  odia  sunt." — Tacitus. 

"Hatred  between  the  nearest  relations  is  the  deepest." 
Castle. — The  Heb.  |1D*^N;,  nrrnon,  commonly  signifies  palace:   l)ut 
here  it  is  evidently  used  in  the  sense  of  casLle,  or  citadel. 

20.  The  fruit  of  a  man's  mouth,  and  the  produce  of  his  lips,  are 
equivalent  metaphorical  expressions  employed  to  denote  the  words 
wliich  he  utters.  "The  body  is  nourished  by  food;  the  mind  by 
words;  both  by  the  ministry  of  the  mouth."  (Comp.  ch.  13:  2.  14: 
14.  Matt.  12:37.) 

21.  A  man  may  utter  that,  which  will  destro3-  human  life,  or 
what  will  preserve  it.     This  is  sometimes  eminently  the  case  when 


CH.  XVIII.]        THE   PROVERBS   OF   SOLOMON.  185 

22.  He  who  lindetli  a  (good)  wife,  findetli  a  ^'ood 
{thing)', 

And  obtaiueth  favor  from  Jeliovah. 

23.  The  poor  (man)  useth  entreaty ; 
But  the  rich  (man)  answeretli  roughly. 

24.  A  man  of  (many)  associates  will  be  mined  ; 
Yet,  there  is  a  friend,  who  sticketh  closer  than  a 

brother. 

bearing  testimony  in  a  court  of  justice,  where  the  verdict  depends 
on  the  testimony  of  the  witnesses.  The  proverb  is  also  true  in  a 
subjective  as  well  as  objective  sense.  Men  may  not  only  say  what 
will  be  prejudicial  or  useful  to  others,  but  what  will  have  a  reflex 
influence  on  themselves,  and  either  benefit  or  corrupt  their  own 
souls.     (See  ch.  10:  19.     Comp.  also  ch.  21:  23  J 

22.  The  qualifying  adjective  is  not  expressed  before  the  em- 
phatic word  wife  in  the  original,  but  is  unquestionably  implied.  It 
is  found  in  the  Sept.  Syr.  Vulg.  and  Arab,  versions.  It  is  not  un- 
usual for  the  saered  writers  to  employ  a  noun  without  any  modify- 
ing adjunct  when  goodness  and, excellence,  or  the  opposite,  are  evi- 
dently intended  in  the  mind  of  the  writer.  The  accessary  idea 
becomes  a  material  part  of  the  meaning  in  such  a  case.  Thus  navic 
in  ch.  22:  1,  is  put  for  good  name;  loay  in  ch.  15:  10,  for  a  good,  or 
rigid  way ;  answer^  ch.  15:  23,  for  injiist  and  proper  answer;  king,  ch. 
IG:  10,  for  a  7oise  and  virtuous  king.  So  man  for  a  wicked  man,  ch. 
21:  8;  fool  for  rich  fool,  ch.  19:  1.  "He  that  hath  married  a  wife, 
who  is  truly  an  helpmate  for  him,  hath  met  with  an  excellent  bless- 
ing; and  ought  thankfully  to  acknowledge  the  singular  favor  of 
God  in  guiding  his  mind  to  make  so  happy  a  choice."  (Bp.  Patrick.) 
Comp.  ch.  19:  14.  31:  10.  The  Sept.  adds,  "He  who  puts  away  a 
good  wife,  puts  away  a  good  thing,  and  he  who  keeps  an  adulteress 
is  foolish  and  ungodly." 

23.  The  necessities  of  the  poor  often  render  them  importunate; 
while  the  independent  condition  of  the  rich  is  apt  to  make  them 
arrogant,  hauglity,  overbearing,  and  insolent. 

24.  The  great  consumption  of  time  occasioned  by  having  a  largo 
circle  of  intimate  associates, — time  often  spent  with  them  to  tl.e 
neglect  and  consequent  injury  of  business;  and  especially  the  ex- 
[.ensivc  style  of  living,   induced  thereby,  often   prove  ruinous  to 


22.  "  Findeth  ti  b/esaing,"  French,  Noyes. 


186  THE   PROVERBS   OF   SOLOMON.        [CH.  XVIII. 

men.  (Coiup.  ch.  21 :  17.)  At  the  same  time,  the  tie  of  true  friend- 
ship is  often  stronger  than  that  of  natural  affection.  Our  English 
version  renders  the  verb  in  the  first  clause  of  the  verse,  "Must  sho-vr 
himself  friendly."  Boothroyd  translates  the  clause  thus:  "A  man 
hy  being  friendly,  shall  have  friends."  To  justify  either  of  these 
renderings,  we  must  derive  the  verb  Vi^l'^Pri,  hilhroca,  from  ]^\  rea, 
a  friend  But  this  last  word  comes  from  the  root  r\]n,  and  from  such 
a  root  we  cannot  analogically  obtain  the  Hithpolel  form  of  the  text. 
It  must  therefore  come  from  the  verb  ;t;M,  raa,  which  occuis  in  this 
conjiigation  in  Isaiah  24:  19,  where  it  plainly  signifies  to  he  broken  ui 
pieces-,  and  hence  from  the  nature  of  the  subject,  it  must  signify  in 
this  place,  vill  he  ruined,  or  reflexively,  riull  destroy  or  ruin  himself. 
So  Gesenius,  Holden,  French,  Noyes.  Prof.  Stuart  thinks  this  a 
stronger  expression  than  the  verb  will  bear,  and  therefore  renders  it, 
"will  show  himself  as  base;"  and  the  sentiment  which  he  deduces 
from  the  proverb,  is  this:  "the  man  who  professes  to  regard  eveiy 
body  as  a  special  friend  (the  phrase  a  man  of  friends,  signifying,  as 
he  thinks,  '  a  man  who  professes  to  regard  everybody  as  his  friend,^) 
must  bring  on  himself  the  imputation  of  false  profession  and  base 
designs.  Yet  there  is  another  and  a  real  kind  of  friendship,  the 
opposite  of  this:  and  it  sometimes  rises  higher  than  that  which  even 
a  brother  ordinarily  exhibits." 


CHAPTER   XIX. 


1.  Ik'tter  is  the  poor  {man),  wlio  walkctli  in  liis  in- 
tegrity, 

Than  {he,  ivho)  is  perverse  with  liis  lips,  and  is  a 
fooj. 

1.  Poverty  is  never  a  disgrace  except  when  the  consequence  of 
misconduct;  and  when  adorned  witli  true  and  godly  sincerity,  it  is 
even  honorable.  By  fool  is  here  evidently  intended  a  tick  fool,  as 
the  antithesis  requires.  The  Vulgate  expresses  the  sense  accurate 
ly:  "than  the  rich  man  who  is  perverse  with  his  lips."  Comp,  the 
parallel  passage,  ch.  28:  6,  where  "rich"  is  substituted  for  "  fool." 

I.  "  Than  he  who  is  perverse  in  his  ways,  though  rich"  Boothr.,  Holden. 


CH.  XIX.]  THE    PROVERliW    Ot'    WOLOMON.  187 

2.  Moreover,  lor  the  soul  to  be  vvilhout,  k]iowle(li;e, 
is  not  good  ; 

And  he,  wlio  liiisteneth  with  his  feet,  will  make  n 
fiilse  step. 

3.  The  foolishness  of  man  pervcrtetli  his  way; 
And  his  heart  fretteth  against  Jehovah. 

4.  Wealth  maketh  many  friends  ; 

But  the  poor  (man)  is  separated  trom  his  neighbor. 

5.  A  false  witness  shall  not  go  unpunished  ; 
And  he,  who  speaketh  lies,  shall  not  escape. 

6.  Many  court  the  favor  of  the  prince ; 

And  every  one  is  a  friend  to  him  who  giveth  gifts. 
.  7.  All  the  brothers  of  the  poor  (inan)  hate  him  ; 
How  much  more  do  his  friends  go  far  from  him ; 
He  followeth  {them  with)  words  ; — they  regard  not. 

Syr.  "  Better  is  the  poor  man  who  walks  in  his  integrity,  than  the 
rich,  whose  ways  are  perverse."  The  Chald.  and  Arab.  vss.  and 
some  MSS.  also  read  "  wavs"  instead  of  "  lips."  Perverse — i.  e.  de- 
ceitful, lying,  false.  If  perverse  with  his  lips,  then  of  course  in  his 
heart  and  conduct, 

2.  The  verb  J^ion,  chata,  in  the  second  clause  of  this  verse  pro- 
perly signifies  to  miss,  viz.  the  mark,  and  is  spoken  of  an  archer  or 
sliuger,  (see  Judg.  20:  16):  also  as  here  of  the  feet,  lo  miss,  to  make 
a  false  step;  then  figuratively  to  sin,  to  err.  The  proverb  is  allegori- 
cal, and  used  of  one  who  commits  mistakes  and  falls  into  trouble, 
misfortune,  and  sin,  in  consequence  of  acting  ignorantly,  rashly, 
precipitately,  and  without  due  consideration. 

3.  The  evils  which  men  bring  upon  themselves  by  their  miscon- 
duct, they  are  prone  to  charge  upon  God .  This  propensity  is  alluded 
to  by  St.  James,  when  he  says,  "  Let  no  man  when  he  is  tempted 
say,  he  is  tempted  of  God,"  <fec.  James  1:  13.  Such  conduct  is  as 
foolish  as  it  is  wicked. 

4.  Is  separated — i.  e.  is  deserted  by  his  neighbor.  He  who  ought 
to  be  his  friend,  stands  aloof  from  him.     See  ch.  14:  20. 

6.  Conrl  the  favor— hi.  rub  or  smroth  the  face,  i.  e.  caress,  fiatter, 
court. 

7.  Bruthm,  put  for  near  relatives  generally.     The  verb  to  hajc  is 

'^17"  Simieth."  E.  v.,  Boothr.— "m-e/A,"  H(Men—"  ntumbMfi,"  }soye6—" gorth 
astral/,''  Stuart. 


188  THE    PROVERBS    OF    SOLOMON.  [CH.  XIX. 

8.  He,  who  gcttetli  wisdom,  lovctli  his  own  soul; 
He,  who  keepeth  imderstanding,  shall  find  good. 
{).  A  false  witness  shall  not  go  nnpuuished  ; 
And  he,  who  uttereth  lies,  shall  perish. 

10.  Luxury  is  not  seemly  for  a  fool ; 

Much  less  is  it  for  a  servant  to  rule  over  princes. 

11.  The  understanding  of  a  man  maketli  him  slow 
to  anger ; 

And  it  is  his  glory  to  pass  over  an  offence. 

12.  A  king's  wTath  is  like  the  roaring  of  a  lion  ; 
-But  his  favor  is  like  dew  upon  the  grass. 

here  used  in  a  comparative  and  not  an  absolute  sense.  They  luve 
less  than  they  in  duty  are  bound  to  do.  When  the  poor  man  applies 
for  assistance  to  his  pretended  friends,  they  turn  away  with  cold 
indifference  and  neglect.  He  follows  them  Avitlrearnest  appeals,  but 
they  refuse  to  listen  to  his  entreaties  and  expostulations. 
"His  familiars  to  his  buried  fortunes 

Slink  all  away;  leave  all  their  false  vows  with  him, 

Like  empty  purses  picked;  and  his  poor  self 

A  dedicated  beggar  to  the  air, 

With  his  disease  of  all  shunn'd  poverty, 

Walks  like  contempt  alone." — S/uikspeare. 
.    "Donee  eris  felix,  multos  numerabis  amicos, 

Tempora  si  fueriut  nubila,  solus  eris." — Ovid. 

8.  His  oicn  soul — i.  e.  himself.  He  who  acts  witli  a  proper  and 
commendable  regard  to  his  own  best  interests  and  highest  enjoy- 
ment. 

10.  Comp.  ch.  26:  1,  8.  30:  22. 

11.  A  man  who  is  possessed  of  good  common  sense  and  a  well- 
regulated  mind,  will  not  allow  himself  to  be  easily  provoked,  but 
will  endeavor  to  suppress  any  rising  resentment,  and  readily  over- 
look an  offence. 

12.  Tlie  monarch  of  the  land  is  here  compared  to  the  monarch 
of  the  forest.  The  roaring  of  the  lion  is  so  terrible,  that  all  other 
animals  in  a  wild  state  are  said-  to  flee  away  in  consternation  at  the 
sound.  Similar  to  this  in  the  terror  it  inspires  is  a  despot's  wrath. 
On  the  contrary,  his  favor  is  grateful  and  refreshing  like  dew  upon 
the  grass,  which  in  Eastern  countries  especially  is  exceedingly  co> 
pious. 


CH.  XIX.]  THE    rHOVERliS    OK   !»;()LOM()N.  189 

13.  A  f'julish  B«M)  is  ii  cilamity  to  liis  liillier; 
And  tlio  contention^;  oi"  a  wifo  tiro  a  contimuil  (lr(j[)- 

l)ing. 

14.  Houses  and  wealth  are  an  inlieritaiice  i'roni 
fathers  ; 

But  a  prudent  wile  is  from  Jeliovah. 

15.  Slotlilulness  castetli  into  a  deep  slee}) ; 
And  an  idle  person  shall  sntfer-  hunger. 

1().  lie,  wlio  keepetli  the  comniandnient,  keei)eth 
his  life; 

But  he,  who  neglectetli  his  ways,  shall  die. 

17.  He,  who  hath  pity  on  the  poor,  lendetli  to  Je- 
hovah ; 

And  that,  which  he  hath  given,  He  will  repay  him. 

13.  The  contentions  of  a  quarrelsome  wife  are  here  compared  to 
tlie  constant  droppings  of  rain  from  the  eaves  of  a  house.  By  their 
frequent  occurrence,  as  well  as  from  their  vexatious  character,  tliey 
become  exceedingly  annoying  and  destructive  of  the  peace  and  com- 
fort of  a  family.  Comp.  ch.  27:  15,  Geier  quotes  the  following  pro- 
verb of  the  lUyrians:  "  There  is  no  necessity  for  him  to  go  to  war, 
who  has  a  smoking  house,  a  dropping  roof,  or  a  contentious  wife; 
for  he  has  war  in  his  own  house." 

14.  Splendid  mansions  and  extensive  estates  are  often  acquired 
by  hereditary  right;  and  though  these  are  in  a  certain  sense  the 
gift  of  God,  5'et  a  prudent  and  discreet  wife  is  more  especially  from 
the  Lord.  She  is  a  more  valuable  possession  than  wealth,  and  her 
influence  for  good  is  infinitely  more  potent  and  enduring.  Comp. 
ch.  18:  22. 

16.  He  who  keeps  the  commandments  of  Jehovah  (see  ch.  13:  13) 
adopts  the  best  course  for  preserving  and  prolonging  his  temporal 
life,  and  the  sure  means  of  saving  his  immortal  soul.  But  he  who 
is  regardless  of  his  conduct  and  cares  neither  for  human  nor  divine 
law,  renders  himself  obnoxious  to  death  both  corporeal  and  spiritual- 
The  verb  to  kecj)  is  here  employed  in  two  different  senses  by  the 
figure  autanaclasis;  first  in  the  sense  of  io  observe,  to  obey,  and  then 
in  the  sense  of  la  preserve,  to  save.  Keepelh  his  life — i.  e.  himself,  in- 
cluding both  body  and  soul. 

17 


190  THE    PkOVERBft    OF    SOLOMON.  [cH.  XIX. 

18.  Correct  thy  boii,  while  tlieru  is  ho]»L'. 

And  let  not  thy  soul  desire  his  death. 

11).  A  man  of  violent  auger  will  suffer  ]junishnieut ; 

For  if  thou  deliver  him,  yet  thou  uiayest  do  it  again. 

20.  Hear  counsel,  and  receive  instruction  ; 
That  thou  mayest  be  wise  in  thy  latter  end. 

21.  Many  are  the  devices  in  a  man's  heart ; 
Nevertheless  the  counsel  of  Jehovah  shall  stand. 

22.  That,  which  maketli  a  man  esteemed  is  liis  kind- 
ness ; 

But  a  poor  man  is  better  than  a  man  of  i'alseliood. 

23.  The  fear  of  Jehovah  {tendeth)  to  life, 
And  (he^  loho  hath  it),  shall  al)ide  satisfied  ; 
He  shall  not  be  visited  with  evil. 

24:.  A  slothful  man  hideth  his  hand  in  the  dish  ; 
And  w^ill  not  so  much  as  bring  it  to  his  mouth  again. 


1 8.  While  theic  is  hope. — Before  he  becomes  too  old  to  be  chastized , 
or  his  habits  become  too  firmly  fixed  to  be  overcome.  How  mcany 
children  are  ruined  by  the  indulgence  of  parents  and  their  neglect 
to  administer  proper  correction  seasonably.  Comp.  ch,  25:  13,  11. 
.//ii  (Icafh. — The  Hebrew  word  translated  his  death  is  a  verb  Hiph. 
Inf.  constr.  with  affix  from  r\-1?3>  muih,  to  die.  The  clause  may  there- 
fore be  rendered,  "  Let  not  thy  soul  desire  to  slay  him,"  i.  e.  do  not 
correct  him  with  too  great  severity,  but  with  due  moderation.  So 
\'ulg.  and  Aquila. 

19.  A  man  of  irascible  and  ungovernable  temper  is  always  get- 
ting into  difficulty,  and  if  you  help  him  out  of  one  trouble,  it  will 
not  be  long  before  liis  violent  temper  will  involve  him  in  another. 

24.  This  proverb  furnishes  a  forcible  illustration  of  the  paralysis 
of  slotli.  The  modern  orientals  use  neither  knives  nor  forks  in  eat- 
ing, and  spoons  are  used  onl}^  for  liquids.  The  same  custom  pre- 
vailed in  ancient  times,  as  is  evident  not  only  from  the  indications 
of  ancient  literature,  l)ut  also  from  the  representations  of  banquets, 
in  all  of  Avhich,  whether  Egyptian,  Grecian,  lionian  or  Syrian,  the 
guests  are  exhibited  as  taking  their  food  from  the  dish  M'ilh  their 
fingers  Comp.  Matt.  2G:  2.3.  It  was  considered  vulgixr  and  coarse, 
however,  to  introduce  much  of  the  hand  into  the  dish;  the  proper 
mode  being  to  gather  and  take  up  only  what  the  fingers  could  hold. 


oil.  XIX.]  THE    PROVERBS   OF    SOLOMON.  191 

25.  Smite  a  scoffer,  and  tlie  simple  will  become 
prudent ; 

lieprovc  {a  man)  of  uiHlerstaiidiDg,  and  he  will  dis- 
cern knowledge. 

28.  An  ungodly  witness  scoifetli  at  justice; 
And  tlie  mouth  of  the  wicked  devoureth  iniquity. 

29.  Judgments  are  prepared  for  scoffers  ; 
And  blows  for  the  back  of  fools. 


Here  the  sluggard  is  described  as  guilty,  from  slieer  indolence,  of  the 
gross  indecorum  of  plunging  and  hiding  liis  hand  in  the  dish,  in 
order  to  take  as  much  as  possible,  rather  than  be  at  tlie  trouble  of 
repeating  the  operation;  and  even  then,  although  he  might  feel  the 
cravings  of  hunger,  it  is  irksome  to  him  to  raise  the  hand  to  the 
mouth.  See  ch.  26:  15.  .  The  English  version,  following  the  Sept. 
and  Syr.  translates  nnbv,  izallachath,  here  and  in  the  parallel  pas- 
sage by  bosom,  instead  of  c/ish,  while  in  2  Kgs.  21:  23,  it  renders  it 
(li.^h.  The  latter  signification  is  so  appropriate  here  and  so  amply 
confirmed  by  Hebrew  usage  and  Oriental  customs,  that  it  has  been 
adopted  by  all  modern  interpreters. 

25.  See  ch.  15:  5,     (7\2;^,  Hiph.  fut.of  n33.    nOiH,  Hiph  Imp. 

of  ny-) 


CllAP^rEli  XX. 

1.  Wine  is  a  moclcer,  strong  drink  a  brawler; 
And  es^ery  one,  who  is  k'd  asb'ay  thereby,  is  not  wise. 


1.  This  proverb  is  intended  to  describe  the  deleterious  effects  re- 
sulting from  the  habitual  use  of  intoxicating  drinks.  The  juice  of 
the  grape,  properly  used,  is  numbered  among  the  blessings  which 
the  God  of  nature  has  bestowed  upon  men.  But  like  every  earthly 
blessing,  it  may  be,  and  often  is  abused  to  gratify  a  depraved  appe- 
tite, and  then  becomes  a  curse,  instead  of  a  blessing.  The  Hebrew 
wurd  •^Dif,  s>kni\  frojn  which  our  English  word  c'uhr  comes,  denotes 
a  beverage  made  of  fruits  other  than  grapes,  such  as  dates,  etc  The 
epithet  strong  in  our  English  version  is  not  intended  to  indicate  that 


192  THE  PROVERBS  OF  SOLOMON.      [CH.  XX. 

2.  The  dread  of  a  king  is  like  the  roaring  of  a  lion  ; 
He,  who  enrageth  him,  sinneth  (against)  himself. 

3.  It  is  an  honor  to  a  man  to  ccasa  from  strife  : 
But  every  fool  is  contentions. 

4.  The  sluggard  will  not  plow  in  autumn  ; 
Therefore  he  shall  beg  in  harvest,  and  have  nothing. 

the  fermented  liquor  in  question  was  stronger  or 'more  inebriating 
than  grape  wine;  for  none  of  the  fruits  of  Palestine  yielded  a  juice 
more  potent  and  intoxicating  than  grapes.  It  is  employed  for  the 
want  of  a  better  term,  simply  to  distinguish  it  from  grape  wine, 
in  connexion  with  which  it  is  generally  found.  Distilled  liquors 
were  of  course  unknown  at  that  early  period.  The  proverb,  how- 
ever, is  evideutl}^  applicable  to  intoxicating  liquors  of  every  de- 
scription.    Is  nut  wise— I.  e.  is  a  fool,  by  the  figure  litotes. 

2.  The  phrase  dread  of  a  icing  denotes  the  terror  and  alarm  which 
an  enraged  king  in  despotic  governments  inspires  in  otliers,  who 
have  rendered  themselves  obnoxious  to  his  wrath.  Comp.  ch.  19: 
12.  Sinneth  against  himselJ.—'Re  only  injures  himself  and  is  sure 
to  be  the  sufferer. 

3.  To  cease  from  strife — lit.  the  abstaining  jroni  strife.  Comp.  ch. 
17:  14.     fn;3L^,  a  seghpdate  noun  from  the  root  r\2'lf,  tc  cease.) 

T   T 

4.  Ill  autumn.— This,  is  the  proper  meaning  of  the  noun  f|-(n, 
choreph,  from  ^-iT\,'charap]i,  tophick,  to  pull,  to  gather.  It  denotes  the 
season  for  gathering.  In  Syria  the  farmers  commence  plowing  their 
land  about  the  last  of  September  and  sow  their  earliest  wheat  about 
the  middle  of  October.  This  rendering  therefore  corresponds  with 
facts,  as  well  as  with  the  etymology  of  the  word.  So  Gesenius, 
Mercer,  &c.  The  Vulg.  Sym.  and  Eng.  Ver.  render  "by  reason  of 
the  cvld,"  but  this  is  an  interpretation  rather  than  a  translation. 
The  word  never  signifies  cold,  and  is  never  elsewhere  so  translated. 
Holden,  Bootli.,  Stuart,  Marg.  Reading— " wiiiter.''  It  often  in- 
clude^ the  winter  season,  and  is  used  with  "summer"  to  represent 
the  whole  year.  The  sluggard,  in  consequence  of  his  indolence, 
allows  the  proper  season  for  ])lowing  his  land  to  pass  unimproved. 
Hence  he  fails  of  a  liarvest  and  is  compelled  to  depend  on  charily 
for  the  supply  of  his  wants.  Sept.  "  The  sluggard  when  rej^roached 
is  not  ashamed:  so  also  lie  wlio  Imutows  corn  in  li;iive!-t." 


oil.  XX.]      THE  PROVERBS  OP  SOLOMON.  10?) 

5.  Counsel  ill  the  heart  of  iium  is  {like)  deep  water; 
But  a  man  of  uiiderstaiidiiig  will  draw  it  out. 

6.  Most  men  will  proclaim,  each  his  own  i;'oodness; 
But  a  faithful  man  who  can  find  t 

7.  lie,  wIk)  walketh  in  his  intejOTity,  is  a  righteous 
(man ;) 

Happy  (tvill)  his  children  {be)  after  him. 

8.  A  king,  who  sitteth  on  the  throne  of  judgment, 
Scattereth  all  evil  witii  his  eyes. 

9.  Who  can  say,  ''  I  have  made  my  heart  clean  ; 
I  have  purified  myself  from  sin  ?" 

5.  Deep  water  is  difficult  to  be  sounded;  or  rather  water  in  a 
deep  well  is  hard  to  reach:  so  counsel  in  the  heart  of  man,  or  his 
secret  purpose,  it  may  be  very  difficult  to  ascertain.  Yet  a  wise, 
discerning,  and  skillful  man  will  at  length  arrive  at  its  import.  He 
v/ill  draw  it  out  from  its  depths,  as  water  is  drawn  out  of  a  deep 
well  with  a  bucket,  till  at  last  the  bottom  is  reached. 

G.  Tlie  interrogative  form  in  the  second  member  is  not  intended 
to  indicate  that  no  one  absolutely  can  be  found,  who  comes  up  to 
his  professions  of  kindness,  and  is  truly  faithful  under  all  circum- 
stances; but  that  it  is  rare  to  meet  with  such.     Comp.  ch.  19:  22. 

8.  A  Irivg — i  e.  a  pious  and  upright  king.  All  evil — the  Hebrew 
word  3.M,  /(/,  may  be  taken  'either  in  an  abstract  or  concrete  sense. 
If  tlie  former  is  intended,  the»  the  meaning  is,  that  a  king,  who 
acts  as  a  king  should  do,  and  as  a  wise  and  righteous  king  will  do, 
will  exert  his  power  to  banish  as  much  as  possible  all  evil,  every 
thing  wliieli  is  base,  wicked  and  corrupting,  from  his  dominions. 
If  llielaller  is  intended,  then- the -sense  is,  that  such  a  king  will 
expel  from  his  kingdom  or  severely  ])unish  all  wicked  persons,  so 
as  effectually  to  put  a  stop  to  their  iniquity.  The  difference  is  not 
material,  and  as  the  former  virtually  includes  the  latter  sense,  it  is 
here  preft-rred  as  the  more  comprehensive.  Tlie  image  of  scattering 
is  liere  taken  from  the  winnowing  of  grain.  The  phrase  vil/i  his 
ci/es  would  seem  to  indicate  the  diligence  with  which  lie  scrutinizes 
and  inquires  into  the  wickedness  whicli  may  exist  in  liis  dominions. 

I).  No  man  living  can  say  with  truth  that  he  is  free  from  sinful 
propensities  or  from  actual  transgressions.     "  There  is  not  a  just 


8.  •'  Scattereth  all  the  wicked  like  cha^\"  French,  Noyes. 


194  THE  PROVERBS  OP  SOLOMON.      [CH.  XX. 

10.  Diverse  weights  and  diverse  measures, 
Both  these  are  an  abomination  to  Jehovah. 

11.  Even  a  child  maketh  himself  known  by  his  do- 
ings, 

"Whether  his  {future)  conduct  {ivill  he)  pure  and 
upright. 

12.  The  hearing  ear,  and  the  seeing  eye — 
Jehovah  hath  made  even  both  of  them. 

man  on  earth  that  doeth  good  and  sinneth  not."     The  interrogative 
form  is  equivalent  to  a  strong  negation. 

10.  Diverse  weights,  <^'C. — literally,  a  stone  and  a  stone,  an  ephah 
and  an  ephah.  The  repetition  of  the  nouns  in  this  case  denotes  not 
plurality,  but  diversity.  Light  weights  and  heavy  weights,  and 
measures  of  different  sizes,  one  of  the  proper  size,  and  another  too 
large  or  too  small  according  to  circumstances;  one  set  to  buy  with, 
and  another  to  sell  with.  See  eh.  11:  1.  The  Ephah  was  a  dry 
measure,  holding  about  11-9  bushels  English. 

11.  By  observing  the  actions  of  a  child,  or  the  conduct,  pursuits 
and  even  diversions  of  a  youth,  an  accurate  judgment  may  often  be 
formed,  in  regard  to  his  future  character  and  course  of  life.  "  The 
boy  is  father  to  the  man."  Some  commentators  suppose  the  mean- 
ing of  the  proverb  to  be,  that  the  child  by  his  conduct  develops  his 
present  chdiXdiCiar.  "His  work  will  indicate  whether  he  is  well  or 
ill  inclined;  for  early  in  life  is  the  disposition  disclosed."  (Stuart.) 
"  Let  parents  watch  their  children's  early  habits,  temper,  doings. 
Generally  the  discerning  eje  will  mark  something  in  the  budding 
of  the  young  tree,  by  which  the  tree  in  maturity  may  be  known. 
The  child  will  tell  what  the  man  will  be.  No  wise  parent  will  pass 
over  little  faults,  as  if  it  was  only  a  child  doing  childish  things. 
Every  thing  should  be  looked  at  as  an  index  of  the  secret  principles, 
and  the  work  or  word  judged  by  the  principle.  If  a  child  be  de- 
ceitful, quarrelsome,  obstinate,  rebellious,  selfi>h,  how  can  we  help 
trembling  for  his  growth?  A  docile,  truth  loving,  obedient,  gener- 
ous child — how  joyous  is  the  j^rospeet  of  the  blossom  and  fruit  from 
this  hopeful  budding  !  From  the  childhood  of  Samuel,  Timothy, 
much  more  of  the  Saviour,  we  could  not  but  anticipate  wliat  the 
manhood  would  be.  The  early  purity  and  riglit  principles  promised 
abundant  and  most  blessed  fruit.     (Bridges.) 


11.  "  Will  (lixsctnhlc  in  his  doings,^'  Holdeii,  Bootlir. 


OH.  XX.]      THE  PROVERBS  OP  SOLOMON.  105 

13.  Lov(;  not  sleep,  lest  tboii  come  to  poverty  ; 
Open  thine  eyes,  and  tlion  slialtbesiitisfie'd  with  bread. 

14.  {''iHs)  bad  !''  (-'it  is)  bad  !"  saith  the  buyer ; 
But  when  he  hath  gone  his  way,  then  he  I'loasteth. 

15.  There  is  gold,  and  an  abundance  of  pearls ; 
But  the  lips  of  knowledge  are  the  precious  casket. 

16.  Take  his  garment  who  is  surety  (for)  a  stranger: 
Yea,  take  a  pledge  from   bim,  who  is  bound   for 

strangers. 

17.  The  bread  of  deceit  is  sweet  to  a  man  ; 

But  afterwards  his  mouth  will  be  tilled  with  gravel. 

14.  The  buyer  disparages  an  article  which  Jie  wishes  to  pur- 
chase, till  he  has  succeeded  in  reducing  the  price  to  the  lowest 
terras;  and  then  he  goes  away  and  boasts  of  his  advantageous  bar 
gain.  It  is  a  thing  of  daily  occurrence  for  men  to  underrate  the 
commodity  they  desire  to  purchase,  in  order  to  obtain  it  for  less 
than  its  actual  value;  and  on  the  other  liand,  to  magnify  tlie  excel- 
lence of  an  article  which  they  wish  to  sell,  bej-ond  its  intrinsic  or 
marketable  value,  in  order  to  obtain  for  it  more  than  it  is  worth. 
While  one  is  bent  on  buying  cheap,  the  other  is  equally  bent  on 
selling  dear.     The  one  decries  unjustly:  the  other  praises  unduly. 

15.  Gold  and  jewels  laid  up  in  tlie  repositoiics  of  the  affluent  are 
.botli  abundant  and  valuable.  But  "the  pearl  of  great  price" — tlie 
saving  knowledge  of  religious  truth  possessed  and  communicated 
by  Ihe  pious  man  is  both  more  rare  and  more  precious  than  these. 

IG.  "In  this  precept  we  are  exhorted  not  to  trust  any  one,  who 
inconsidarately  makes  himself  responsible  for  a  stranger,  but  to  ob- 
tain from  him  immediate  and  adequate  security."  (French.)  See 
eh.  27:  1.3.  Instead  of  the  textual  reading  D""^D,i,  nakrim,  strangers, 
the  Masorites  have  placed  in  the  margin  tlie  keri  n^^Di,  ?(«/■/•'//«, 
y.lrangr  vomav,  and  have  pointed  the  text  accordingly.  This  read- 
ing is  followed  in  Eng.  ver.  and  by  some  of  the  early  interpreter.-^. 
But  tlie  textual  reading  is  that  of  all  known  Hebrew  MSS.  and  is 
represented  in  the  Latin  Vulgate.  There  is  much  more  authority 
for  changing  the  reading  in  ch.  27:  1.3,  to  make  it  conform  to  this, 
than  lo  change  this,  in  order  to  make  it  conform  to  that. 

.17.  By  "bread  of  deceit,"  is  meant  food  obtained  by  frau.l  ami 
deception,  or  other  dishonest  means.  Tliis  may  be  ].leasant  at  tlie 
time,  but  is  sure  to  be  followed   by  painful   and   vexatimi^  onse- 


196  THE  PROVERBS  OP  SOLOMON.     [CH.  XX. 

18.  Purposes  are  established  by  counsel ; 
Therefore  with  wise  counsel  make  war. 

19.  He,  who  goetli  about  (as)  a  tale-bearer,  reveal- 
eth  secrets ; 

Therefore  associate  not  with  one,  who  keepeth  his 
lips  opeii. 

20.  He,  who  curseth  his  father  or  his  mother — 
His  lamp  shall  be  put  out  in  midnight  darkness. 

21.  x\  possession  (mai/  be)  gotten  hastily  at  the  first : 
But  the  end  thereof  will  not  be  blessed. 

22.  Say  not  thou,  "  I  will  repay  evil ;" 

But  \vait  on  Jehovah,  and  he  will  help  thee. 

23.  Diverse  weights  are  an  abomination  to  Jehovah; 
And  deceitful  balances  are  not  good. 


quences.  The  figure  in  the  second  member  may  allude  to  the  prac- 
tice among  some  nations  of  punishing  malefactors  In^  mixing  gravel 
with  their  bread. 

19.  "Hie  niger  est:  hunc  tu,  Romaue,  caveto/'  was  the  warning 
of  the  Roman  satirist  against  the  tattler.     See  oh.  11:  13. 

2t1.  The  phrase  in  laifl night  darl-ncsx  is  literally  in  the  very  eyc- 
halL  (piipil)  of  darkness,  i.  e.  iji  the  thickest  darkness — the  darkness, 
which  prevails  at  midnight.  It  is  an  intensive  expression.  See  ch. 
7:9.  The  sense  is — Such  an  one  shall  have  no  comfort  to  clicer 
him  in  the  season  of  adversity,  when  lie  most  needs  it;  wliilo,  on 
the  contrary,  to  the  upright  there  arisetli  light  in  the  midst  of  the 
deepest  adversity. 

.21.  The  word  translated  possession  commonly  signifies  inhcrilava:; 
but  here  and  in  Eccles.  7:  11,  it  is  evidently  employed  in  the  moi-e 
general  sense  of  possession  or  n-taJfh.  As  wealtli  acquired  by  lionest 
means  is  not  io  be  condemned,  whether  obtained  suddenly  by  for- 
tunate S})eculation,  or  by  the  slower  and  surer  process  of  laudable, 
patient  and  )>ersevering  industry,  tlie  allusion  in  the  proverb  must 
be  to  property  acquired  suddenly  by  unlawful  and  questionable 
means;  by  dishonest  extortion,  avarice  or  rapine.  (Instead  of  llie 
textual  reading,  nSn^pj  tlie  Keri  has  nSnrj:-.:!,  I'ual  part,  of  Sn."], 
wliich  is  supported  by  the  parallel  passage,  ch.  2^^:  2:|,  by  all  the 
ancient  versions  and  by  many  MSS  ) 

y.'i.  DecrHfiit — i.  e.  false,  and  therefore  calruluted  and  dej^igned 
to  deceive.     See  v.  10.  ch.  11:  1.  IG:  11. 


CH.  XX.]  THE   PROVERBS   OF   SOLOMON.  107 

24:.  The  steps  of  a  man  (are  dii^ected)  by  Jehovali ; 
How,  then,  can  a  man  nnderstand  liis  own  ways  i 

25.  The  man  is  ensnared,  wlio  rashly  ntters  saered 
words ; 

And  then,  after  vows,  maketh  iiupiiry. 

26.  A  wise  king  scattereth  the  wicked. 
And  bringeth  the  wheel  over  tliem. 

27.  The  spirit  of  a  man  is  the  lamp  of  Jehovah  ; 
Which  seai'cheth  all  the  chambers  of  the  body. 

28.  -Mercy  and  trnth  preserve  the  king  ; 
And  his  throne  is  upheld  by  mercy. 

29.  The  glory  of  young  men  is  their  strength  ; 
And  the  ornament  of  old  men  is  the  gray  head. 


25.  To  utter  sacred  words  is  to  make  a  solemn  vow  or  promise,  in 
which  the  name  of  Jehovah  is  invoked  under  a  curse.  The  proverb 
is  designed  to  administer  a  timely  caution  against  contracting  the 
obligation  of  a  vow,  before  making  proper  inquiry  in  regard  to  the 
consequences. 

26.  See  v.  8.  The  wheel  here  alluded  to  is  the  wheel  of  the 
threshing  wain  or  sledge, — an  agricultural  instrument  used  in  the 
East  to  separate  the  grain  from  the  straw.  It  had  wheels  with  iron 
teeth  or  edges,  like  a  saw;  the  axle  was  armed  with  iron  teeth  or 
serrated  wheels  throughout.  It  moved  on  three  rollers  armed  also 
in  like  manner  to  cut  the  straw.  Some  suppose  the  royal  sceptre  to 
be  intended,  which  in  the  East,  is  said  to  have  been  often  made  in 
(lie  shape  of  a  wheel. 

27.  Under  ilie  term  spirit  are  here  included  the  intellectual  prin- 
ciple and  the  moral  faculty,  which  have  been  implanted  in  man  by 
his  Maker,  and  by  means  of  which  he  is  enabled  to  reflect  upon 
and  estimate  the  moral  character  of  his  own  thoughts,  motives  and 
actions. 

28.  Preserve — i.  e.  guard  and  protect  the  king.  Mercy  and 
trutlifulness,  or  fidelit3^  are  qualities  which  make  liie  tlirone  of  a 
king  stable  and  secure,  because  tli-^y  will  insure  the  attachment  and 
sujiport  of  the  people. 

29.  Every  slage  of  life  lias  its  peculiar  honor  and  ])rivik'g.'. 
Comp.  eh.  14:  31.  "  Voutli,"  says  Jermin,  "  is  the  gU)ry  of  nature, 
and  strength  is  the  glory  of  youtJi.     Old  nge  is  the  majestic  beauty 


198  THE  PROVERBS  OF  SOLOMON.      [CH.  XX. 

80.  The  stripes  of  m  wound  are  a  cleansinu:  from 
evil ; 

Yea,  the  strokes  (tvhich  reach)  t<»  the  chambers  of 
the  bodv. 


of  nature,  and  the  gray  head  is  the  majestic  beauty,  ■v\'hich  nature 
has  given  to  ohl  age," 

20.  Stripes— See  Ex.  21-:  25.  Isa.  1:  G.  53:  5.  The  scars  or  marks 
of  a  wound,  or  wounding  stripes  (i.  e.  strij^es  which  cause  wounds), 
iu  other  words  an  appropriate  corporeal  punishment  judicially  in- 
flicted in  the  way  of  penalty  for  crime,  is  often  an  effoclual 
means  of  reclaiming  a  vicious  man. 


CHAPTEK  XXI. 

1.  The  king's  heart  is  in  the  hand  of  Jehovali  (cw) 
streams  of  water ; 

He  tnrneth  it  wheresoever  he  pleasetli. 

2.  All  the  ways  of  a  man  are  riglit  in  his  own  eyes ; 
But  Jehovah  weigheth  the  heai-ts. 

3.  To  do  justice  and  judgment 

Is  more  acceptable  to  Jehovah  than  sacriiices. 

1.  In  the  comparison  here  drawn  there  is  allusion  to  the  practice 
common  among  gardeners  and  agriculturists,  especially  in  Easterii 
countries,  of  directing  the  course  of  brooks  and  constructing  arti- 
ficial canals,  or  water- sluices,  for  the  purpose  of  irrigating  the  soil. 
"As  these  fertilizing  rivulets,  the  work  of  art,  are  conducted  for- 
wards and  backwards,  to  the  right  hand  or  tlie  left  diverted  or 
stopped,  at  the  will  of  him  who  manages  them;  so  is  the  heart  of 
kings,  and  by  parity  of  reasoning,  of  the  rich  and  miglity  of  the 
earth,  swayed  at  tlie  sovereign  disposal  of  tlie  Lord  of  all  creatures. 
He.  by  the  course  of  his  providence  and  by  the  inward  promptings 
of  his  Spirit,  can  turn  the  enriching  tide  of  their  bounty  in  any  di- 
rection he  sees  fit,  whether  to  bless  tlie  poor  witli  bread,  or  to  sup- 
ply the  means  of  salvation  to  the  do&titute."  (Bush. )  (;rw%  tliph. 
tut.  ofntOJ.) 

3.  See  1  Sam.  15:  22.  Hos.  6:  f).  Mic.  G:  7,  8. 


CH.  XXI.]        THK  i'[;(>VKm;,s  hk  scu.omon.  1<M) 

1.  Tlic  lul'ty  look — tlie  pruud  lit-art — 
( Yea)  the  lauip  uf  tlic  wicked  is  sin. 

5.  The  purposes  of  llic  dilio-eiit  {(aid)  only  \n  plfn- 
teousiiess ; 

P)Ut  {those)  of  c? very  one  who  is  liasty,  only  to  want. 

<).  The  2;ettinii;  of  treasures  by  a  lyiiii^  tongue. 

Is  (like)  a  fleeting  vapor  to  those  who  seek  deatl). 

7.  The  violence  of  the  wicked  shall  swee})  them 
a^vay ; 

dk'causo  they  reiuse  to  do  justice. 

s.  The  Avay  of  the  guilty  man  is  perverse  ; 

l)Ut  {asfoi')  the  pure,  his  conduct  is  upright. 


■1.  The  lof/i/  look — lit.  lofiincss  of  eye.'; — a  sign  or  token  of  pride 
and  superciliousness.  The  noun  "ij,  nir,  is  most  probably  poinded 
incorrectly  for  1},  ner,  lamp,  or  ligki,  from  the  verb  "i-ij,  nur,  to  shiiic. 
So  all  the  ancient  versions  and  many  manuscripts.  The  word 
nM,  nir,  (from  the  verb  'T'J,  ^o plough,  to  break  up  vnih  the  plough,  to 
lilt,)  properly  sig.  follow  ground,  or  tilled  land,  ratiier  than  the  act  of 
ploughing-,  as  in  Eng.  Vers,  (see  ch.  13:  '23),  and  moreover,  it  never 
elsewhere  occurs  defectively  written. 

5.  The  diligent  man  is  usually  in  tiiis  book  contrasted  witli  (lie 
s'oikjul,  but  herewith  the  hasLij,  '-Haste  has  much  of  diligence  \\\ 
its  temperament:  but  as  indolence  is  its  defect,  this  is  its  excess, 
ils  undisciplined  impulse.  The  hand  too  often  goes  before,  and  acts 
without,  the  judgment."  (Bridges.)  The  man  wlio  is  in  haste  to 
become  rich,  eiignges  in  hazardous  enterprises  and  rash  specula- 
tions; or  undertakes  more  than  he  is  capable  of  managing;  and 
hence  his  schemes  frequently  result  in  disappointment  and  mortifi- 
cation, if  not  in  crime  and  utter  ruin. 

G.  Treasures  may  be  got  by  falKehood  and  dece[)tion.  But  like 
a  fleeting  vapor  they  rapidly  pass  away  from  those,  who,  by  resort- 
ing to  such  fraudulent  and  deceptive  means  to  acquire  wealth,  show 
that  they  seek  their  own  destruction. 

7.  Comp.  Ps.7:  IG.  34:  21.  140:  1.  CQ-iu;,  Kal  fiit.of  "C^j.  with 
1  fulcrum  and  pronominal  attlx.) 

«.  (nn,  an  adjective  from  nn,  found  in  the  Arab,  and  signifying 
guilty,  laden  toilh  guilt.    The  earlier  commentators  supposed  it  to  be 


200  THE    PROVERBS    OF    SOLOMON.  [CH.  XXI. 

U.  It  is  better  to  dwell  in  the  coriiLT  of  the  house-to]), 
Thau  with  a  contentious  wonuin  even  (i?i)  a  large 
house. 

10.  The  soul  of  the  wicked  (incm)  desireth  evil ; 
Even  his  neighbor  findeth  no  favor  in  his  eyt'S. 

11.  When  the  scoffer  is  tmnished,  the  simple  is 
made  wise ; 

And  when  the  wise  (ma?/)  is  instructed,  he  receivcth 
knowledge. 

tlie  participial  adj.  of  it,  strange,  with  tlie  coi)ulativc  1  conjoined, 
"ijDDDn,  croo/:ed,  perverse,  is  an  adj.  from  the  Pcalal  form  of  the  verb 

9.  The  roofs  of  the  houses  in  the  East  -were  anciently,  and  still 
continue  to  be  built  flat  and  properly  guarded  by  a  parapet.  It  was 
customary  to  occupy  these  for  retirement,  air,  exercise,  and  in  some 
instances,  for  sleep;  for  which  purpose  little  closets,  like  arbors, 
made  of  slight  materials,  were  constructed.  Comp.  2  Sam.  11:  2. 
The  phrase  '^2^^  IT'S,  bctli  chabcr,  literally  sig.  a  house  of  association , 
society  or  Jellou-skip^  which  may  mean  a  large,  spacious  house — one  suf- 
ficiently extensive  to  accommodate  several  families;  or  it  may  de- 
note a  common  hmise,  or  house  in  common,  i.  e.  a  house  occupied  in 
common  by  several  families  (so  Sept.  and  Vulg.);  or  it  may  import 
a  house  in  which  one  is  compelled  to  associate  with  its  inmates. 
See  V.  19,  4  ch.  25:  24.  The  sentiment  appears  to  be,  that  it  is  bet- 
ter to  live  solitary  and  alone  in  the  corner  of  the  house-top,  where 
peace  and  quietness  reign,  though  subjected  to  many  inconveniences 
and  discomforts,  than  even  in  a  large  and  commodious  house,  where 
you  are  continually  subjected  to  the  annoyance  and  vexation  of  a 
contentious  and  brawling  woman. 

10.  This  is  a  caution  against  having  an^'^  close  intimacy  or  con- 
nexion with  a  wicked  and  unprincipled  man,  since  he  will  spare 
neither  friend  nor  foe  who  may  stand  in  his  way.  (nn:{s%  Piel  Pert. 
3d  pers.  sing.  fem.  of  n^X-     jnv,  Hoph.  fut.  of  nn.) 

11.  Comp.  ch.  19:  25,  where  a  similar  sentiment  is  expressed. 
Sept.  "When  an  intemperate  man  is  punished,  the  simple  become 
wiser:  and  a  wise  man  understanding,  will  receive  knowledge." 


CH.  XXI.]  TJIE    rUOVKJlBS    uF    SOLOMON.  201 

12.  The  liighteous  (0?ie)  coiisidcretli  tiio  lnuisc  of 
the  wicked  ; 

lie  castcth  the  wicked  headlong  iuto  evil. 

13.  lie,  who  stoppeth  his  ears  against  the  "cry  of  the 
})oor — 

Even  he  shall  cry  aloud,  but  shall  not  l)e  answered. 
II:.  A  gift  in  secret  pacifieth  anger ; 
And  a  bribe  in  the  bosom,  strong  wrath. 
15.  It  is  joy  to  the  righteous  to  do  justice  ; 
l>ut  destruction  {shall  be)  to  the  workers  of  iniquity. 
1(J.  The  man,  who  wandereth  from  the  wa^^  of  un- 
derstanding. 

Shall  dwell  in  the  assembly  of  the  shades. 

17.  lie,  v^ho  loveth  pleasure  (will  he)  a  poor  man  ; 

And,  he  who  loveth  w^ine  and  oil,  shall  not  be  rich. 


12;  The  subject  of  the  first  member  may  be  either  the  righteous 
o?i(?,  i.  e.  Jehovah;  or  the  righteous  man.  Accordingly  some  com- 
mentators, taking  *'  righteous  man"  in  the  sense  of  a  righteous  judge 
cr  magistrate,  interpret  the  couplet  thus:  *  The  righteous  magistrate 
carefully  searches  the  houses  of  wicked  men,  in  order  to  detect  and 
punish  their  crimes.'  Others  make  righteous  man  the  subject  of  the 
first  clause,  and  God  the  subject  of  the  second.  So  Eng.  Vers.  "  The 
righteous  man  wisely  considereth  the  house  of  the  wicked;  hut  God 
overthroAveth  the  wicked  for  their  wickedness."  There  would  seem, 
however,  to  be  no  sufiicient  reason  for  regarding  the  subject  of  the 
second  member  as  different  from  that  of  the  first;  and  if  so,  then 
the  predicate  of  the  second  member  would  indicate  clearly  that  God 
is  the  subject  of  both .  The  sense  is,  that  Jehovah  takes  cognizance 
of  the  household  or  family  of  the  wicked,  and  will  ultimately  in- 
flict upon  them  the  punishment  their  sinful  conduct  deserves. 

1.3.  Even  he — emphatic;  even  the  very  same. 

14.  In  secret — i.  e.  offered  or  bestowed  in  private.  Comp.  ch.  17: 
8,23.  18:  16. 

16.  The  shades— i.  e.  the  dead,— in  the  abode  of  departed  spirits. 

17,  Convivial  pleasure — festive  joy — is  particularly  alluded  to. 
The  fast  liver  who  spends  his  time  and  money  in  the  gratification 

13.  "S/ia/l  not  be  ticard,"  E.  V.,  Hokleii,  Bootlir. 

14.  "A  reward,"  E.  V.,  Holden,  Boothr— "a  present,"  Nojcs. 

18 


202  THE    PROVERBS   OF    SOLOMON.  [CH.  XXI. 

18.  The  wicked  {ma?i  shall  be)  a  raiisoin  lor  the 
righteous ; . 

And  the  transgressor,  for  the  upright. 

19.  It  is  better  to  dwell  in  a  desert-land, 

Than  with  a  contentions  and  passionate  Avonian. 

20.  Precious  treasure  and  oil  are  in  the  dwelling  of 
the  wise ; 

But  the  foolish  man  devoureth  them. 

21.  He,  who  followeth  after  righteousness  and 
mercy, 

Shall  find  life,  righteousness,  and  honor. 

22.  A  wise  (man)  scaleth  the  city  of  the  mighty  ; 
And  casteth  down  the  strength  of  its  confidence. 

23.  lie,  who  keepeth  his  mouth  and  his  tongue ; 
Keepeth  his  soul  from  trouble. 

of  his  appetite,  may  expect  to  die  a  poor  man.  Wine  and  oil  con- 
stituted a  customary  part  of  feasts  among  the  inhabitants  of  Pales- 
tine; hence  they  are  frequently  named  in  Scripture  as  the  represen- 
tatives of  all  those  delicacies  and  luxuries  in  which  those  indulged 
■who  were  addicted  to  a  voluptuous  life.  "  The  greatest  pleasure," 
says  Cyprian,  "is  to  have  conquered  pleasure:  nor  is  there  any 
greater  victory,  than  that  which  is  gained  over  our  own  appetites." 

19.  Comp.  V.  9.  The  picture  here  drawn  of  the  misery  caused 
by  domestic  dissention  is  even  stronger  than  in  the  parallel  pas- 
sage. 

20.  By  precious  treasure  is  intended  here  valuable  stores  of  all  kinds, 
and  not  simply  money.  The  wise  man,  by  industry,  forethought, 
and  prudent  management,  provides  and  lays  up  in  store  for  future 
as  well  as  present  use,  an  adequate  supply  of  the  necessaries  and 
comforts  of  life.  On  the  contrary,  the  foolish  and  improvident 
man,  makes  no  provision  for  the  future,  but  squanders  or  consumes 
a*  be  goes,  all  he  earns,  for  the  gratification  of  the  present  moment. 

21.  Comp.  Matt.  5:  G.  Rom.  9:  30,  31.  1  Cor.  14:  1.  1  Thess.  5: 
15.  1  Tim.  6:  11.  2  Tim,  2:  22.  Heb.  12:  14. 

22.  Strcui^lh — i.  e.  the  strength  of  the  city  in  which  the  mighty 
confide.  So  Sept.,  Hold  en,  Noyes.  Wisdom  is  more  efficacious 
than  force.  The  proverb  may  be  regarded  as  a  parabolic  rendering 
of  the  maxim  announced  by  Lord  Bacon,  that  "knowledge  is  pow- 
er."   Comp.  Eccles.  7:  19.  9:  14,  18. 


CH.  XXI.]  THE   PROVERBS  OP   SOLOMON.  203 

24.  {As  for)  the  prond  {and)  liangbty  {man) — scoffer 
is  his  name ; 

Pie  acts  with  the  insolence  of  pride. 

25.  The  desire  of  the  shiggard  killctli  him"; 
Because  his  hands  refuse  to  labor. 

26.  All  the  day  long,  he  coveteth  eagerly  ; 
But  the  righteous  giveth  and  withholdeth  not. 

27.  The  sacrifice  of  the  wicked  is  an  abomination  ; 
IIow  much  more  {when)  lie  bringetli  it  with  an  evil 

design. 

28.  A  false  witness  shall  perish  ; 

But  the  man,  who  hath  heard,  shall  always  speak. 

29.  The  wicked  man  hardeneth  his  face  ; 
But  the  upright  {inan)  directeth  his  ways. 

30.  Wisdom  is  nothing,  and  understanding  is  no- 
thing ; 

And  counsel  is  nothing  against  Jehovah. 

25.  "  The  slothful  man  makes  no  adequate  effort  to  satisfy  liis 
desires,  and  they  are  consequently  a  continual  torment  to  him." 
Comp.  ch.  13:  4,  12. 

27.  This  is  a  repetition  of  the  proverb  in  ch.  15:  8,  but  with  in- 
creased intensity.  The  religious  performances  and  sacrifices  of  the 
wicked  cannot  under  any  circumstances  be  acceptable  to  tlie  searcher 
of  hearts,  because  they  spring  not  from  love  to  him,  or  a  true  desire 
to  promote  his  glory.  But  especially  abhorrent  to  him  are  such  acts 
when  hypocritically  performed  for  the  purpose  of  accomplishing 
some  selfish  end. 

28.  A  person  who  falsely  certifies  to  that  of  which  he  is  igno- 
rant, shall  be  severely  punished  for  his  audacity  and  perjury.  On 
the  contrary,  the  faithful,  conscientious  and  upiight  witness,  who 
testifies  only  what  he  knows  from  personal  observation,  will  always 
be  respected,  and  implicit  reliance  placed  on  his  testimony. 

29.  The  wicked  man  displays  at  all  times  tlie  utmost  assurance, 
and  never  thinks  of  blushing  at  his  vices  and  wrong-doings.  But 
tlie  upright  man  carefully  regulates  his  conduct  by  the  divine  law. 
(Instead  of  y3\  llie  Keri  reads  pp',  undcrstanddh  his  way,  with 
which  the  Sept.  agrees.  But  the  textual  reading  is  the  more  signifi- 
cant, and  is  supported  by  the  Vulg.  Syr.  Cliald.  Aquila  and  Syra.) 


204         THE  PROVERBS  OF  SOLOMON.     [CH.  XXI. 

31.  The  horse  is  prepared  for  the  clay  of  battle ; 
But  the  victory  is  from  Jehovah. 


31.  Victory— seQ  2  Sam.  19:  2.  23:  10,  12.    So  marginal  reading. 
Comp.  Ps,  33:  17.  20:  7. 


CHAPTEE  XXII, 


1.  A  {good)  name  is  to  be  chosen  rather  than  o'l-cfit 
riches ; 

{And)  kind  lavor  is  l:)etter  than  gold  and  silver. 

2.  The  rich  and  the  poor  meet  together ; 
Jehovah  is  the  maker  of  them  all. 


1.  The  accessory  idea  of  good  is  evidently  implied  in  tlie  word 
name,  and  the  qualifying  adjective  is  accordingly  expressed  in  the 
Sept.  Vulg.  and  Chald.  as  it  is  also  in  our  Eng.  Vers.  See  ch.  18: 
22.  Comp.  Eccles.  7:1.  A  good  reputation,  founded  on  a  virtuous 
.and  pious  character,  adds  greatly  to  one's  usefulness  and  influence, 
and  gives  authority  to  reproof,  counsel  and  example.  Hence  it  is 
truly  described  as  a  possession  of  more  value  both  to  the  possessor 
and  the  community  than  riches.  At  the  same  time  it  should  be  ac- 
quired and  maintained  in  the  exercise  of  a  good  conscience.  "  Two 
things  there  are,"  says  Augustine,  "whereof  every  man  should  bo 
specially  chary  and  tender,— his  conscience  and  his  credit.  But 
that  of  his  conscience  must  be  his  first  care;  tliis  of  his  name  and 
credit  must  be  content  to  come  in  the  second  place.  Let  him  first 
be  sure  to  guard  his  conscience  well,  and  then  may  he  have  a  due 
regard  to  his  name  also.  Let  it  l>e  liis  first  care  to  secure  all  within, 
by  making  his  peace  with  God  and  in  his  own  breast.  Tliat  done, 
but  not  before,  let  him  look  abroad  if  he  will,  and  cast  about  as 
well  as  he  can,  to  strengthen  his  reputation  with  and  before  the 
world." 

2.  The  rich  and  the  poor  are  in  the  world  promiscuously  mingled 
together,  differing  materially  in  their  outward  conditjon,  but  on  a 

3J.  "  Safetij,"  K.  V,,Holden,  French^-"  deliverance,"  Stuart. 


oil.  XXII.]  THE   PROVERBS   OP   SOLOMON.  "         206 

3.  The  prudent  {ma7i)  seetli  the  evil  and  ludeth  liini- 
s,elf; 

Bnt  the  simple  pass  on  and  are  i)unished. 

4.  The  reward  of  humility,  (and)  of  the  fear  of  Jc- 
liovah, 

Is  riches  and  honor,  and  life. 

5.  Thorns  (and)  snares  are  in  the  way  of  the  per- 
verse (man) ; 

But  he,  who  regardeth  his  life,  will  be  far  from  them. 

6.  Train  up  a  child  in  the  way  he  should  go, 
And  when  he  is  old,  he  will  not  depart  from  it. 

perfect  equality  as  to  origin,  natural  rights  and  both  physical  and 
spiritual  wants.  They  constitute,  therefore,  one  universal  brother- 
hood. Each  class  has  its  appropriate  lot,  sphere,  and  duties.  And 
as  the  two  are  mutually  dependent,  so  they  may  be  mutually  help- 
ful and  beneficial.  Reciprocal  kindness, forbearance  and  good  will, 
are  consequently  the  obvious  duty  of  all. 

.S.  The  same  proverb  occurs  in  ch.  27:  12. 

4.  Reward — Comp.  Ps.  19:  11.     So  marginal  reading. 

5.  Thorns  and  snares  are  here  metaphorical  expressions  for  pains, 
troubles,  calamities  and  sorrows.  Tliese  lie  in  the  path  of  tlie  per- 
verse man.  But  the  good  man,  mindful  of  his  safety  and  happi- 
ness, will  avoid  that  path  and  consequently  escape  those  evils  and 
sufferings.  For  this  use  of  the  verb  rcgarddh  see  ch.  13:  18.  15:  5. 
Ps,  .31:  6. 

G.  Tlie  phrase  in  the  way  he  should  go,  is  literally  according  to  his 
n-ay.  This  ambiguous  expression  may  mean,  1.  "in  that  manner 
of  life  which  he  ought  to  lead," — i,  e;  in  that  course  of  conduct 
which  liis  duty  to  God,  to  his  fellow  beings  and  to  himself  requires. 
Or  2.  "  in  that  mode  of  life  which  he  is  destined  to  lead."  Accord- 
ing to  this  interpretation  the  meaning  ia,  educate  a  child  for  tliat 
particular  sphere  in  life  in  which  he  is  expected  to  move,  and  for 
that  particular  pursuit  which  he  is  expected  to  follow.  Or  3.  "Ac- 
cording to  the  bent  of  his  disposition,  inclinations  and  capacity." 
The  first  interpretation,  which  is  the  one  most  commonly  receired, 


6.  "  Instruct  a  child  with  respect  to  ftis  wni/,"  Frcncli— "  Train  up  a  child  accord- 
ing to  his  tuat/,"  Stuart. 

18* 


206  THE   PROVERBS   OP  SOLOMON.         [CH.  XXII. 

7.  The  rich  (man)  ruleth  over  the  poor ; 
And  the  borrower  is  servant  to  the  lender. 

8.  He,  who  soweth  iniquity,  shall  reap  calamity ; 
And  the  rod  of  his  anger  shall  be  broken. 

9.  He,  who  hath  a  bountiful  eye,  shall  be  blessed  ; 
For  he  giveth  of  his  bread  to  the  poor. 

10.  Cast  out  the  scoffer,  and  contention  will  depart ; 
Yea,  strife  and  reproach  will  cease. 

11.  He,  who  loveth  purity  of  heart, 

His  lips  are  kindness,  (and)  the  king  is  his  friend. 

12.  The  eyes  of  Jehovah  watch  over  knowledge ; 
But  he  overthroweth  the  words  of  the  transgressor. 

13.  The  sluggard  saith,  {^^  There  is)  a  lion  without ; 
"  I  shall  be  slain  in  the  streets." 

14.  The  mouth  of  strange  women  is  a  deep  pit ; 
He,  who  is  abhorred  by  Jehovah,  shall  fall  therein. 

is  to  be  preferred,  because  it  aceords  best  with  the  connexion  and 
with  the  general  scope  of  the  book  and  of  Scripture. 

8.  The  meaning  of  the  second  clause  is,  that  the  vicious  man 
shall  be  deprived  of  the  means  of  venting  his  anger  or  insolence 
on  others. 

9.  "By  a  bountiful  eye  is  intended  figuratively  a  charitable  and 
humane  disposition,  just  as  an  evil  eye  denotes  an  envious  and  ma- 
lignant disposition.     See  ch.  23:  6.  28:  22.  Deut.  15:  9. 

12.  Knowledge  is  the  abstract  for  the  concrete — the  knowing,  ov 
the  man  of  knowledge — in  opposition  to  false  pretenders.  Jehovah 
watches  over  so  as  effectually  to  protect  the  intelligent,  wise  and 
good;  but  he  brings  to  nought  the  deceitful  and  pernicious  counsel 
of  the  wicked. 

13.  No  excuse  is  too  improbable  and  absurd  for  the  sluggard  to 
offer  in  justification  of  his  slothfulness  and  indolence.  See  ch. 
26:  13. 

8.  "  The  rod  of  his  insolence  shall  perish,"  Stuart. 

11.  *' Jehovah  loveth  holy  hearts,'"  Sept. — "Jehovah  loveth  the  pure  in  heart," 
Boothr. ="f or  t lie  grace  of  his  lips,"  F.ng.  Ver.,  French — "grace  is  upon  his  lips," 
Noyes. 


CH.  XXII.]  THE    PROVERBS   OF   SOLOMON.  207 

15.  Folly  is  bound  up  in- the  heart  of  a  child  ; 
(But)  the  rod  of  correction  will   drive  it  far  from 

him. 

16.  He,  who  oppresseth  the  poor  (man)  to  enrich 
himself, 

And  he,  who  giveth  to  the  rich,  (tvill)  surely  (come) 
to  want. 

16.  He  who  oppresses  the  poor  man  in  order  to  aggrandize  him- 
self, or  who  bestows  gifts  on  the  rich  in  order  to  receive  a  greater 
benefit  in  return,  will  be  disappointed  in  his  expectations  and  at 
length  come  to  want;  for  the  motives  by  which  he  is  actuated  are 
not  such  as  God  approves  or  will  bless.,  Luther  renders  the  verse: 
"  He  that  oppresseth  the  poor  to  increase  his  own  estate,  giveth  to 
tlie  rich  only  to  impoverish  himself." 


PAKT    III. 

CHAPTEK  XXII,   17.  — XXIY 


CHAPTEPt   XXII.   17-21. 

[sOLOMON  RESUMES  HIS  EXHORTATION  TO  THE  STUDY  AND  PURSUIT  OF 

TRUE  "WISDOM,  AND  AGAIN  I'OINTS  OUT  THE  ADVANTAGE  AVIIIC!! 

IS  SURE  TO  RESULT  FROM  A  REGARD  TO  ITS  PRECEPTS.] 

17.  Incline  thine  ear,  and  liear  the  words  of  the 
wise, 

And  apply  thy  heart  to  my  instruction. 

18.  For  {it  will  he)  a  pleasant  thing,  if  thon  keep 
them  within  thee ; 

(If)  they  be  altogether  established  on  thy  li]:is : 

19.  That  thy  trust  may  be  in  Jehovali, 

I  have  this  day  made  {them)  known  to  tliee,  even  to 
thee. 

20.  Have  I  not  written  to  thee  before 
Concerning  counsel  and  knowledge? 

21.  To  make  thee  know  the  certainty  of  tlie  words 
of  truth ; 

That  tliou  mayest  return  words  of  trutli  to  tliose 
who  send  thee? 

17.18.  (DH,  Hiph.  imper.  apoc.  of  ^^^  n^tvn,  Kal  fiit,  2d  pers. 
sing,  used  for  the  Imperative.  '1''r>;nin,  Hiph.  fut.  of  j,n',  with 
pron.  affix.) 


CH.  XXII.]         THE   PROVERBS   OF  SOLOMON.  209 

CIIAPTEE   XXII.    22.— XXIY.    22. 

[other    proverbs,    maxims,    and    KXIIORTATIOXS:] 

22.  Rob  not  the  poor  {man),  because  lie  is  ]>onr ; 
*     Nor  oppress  the  afflicted  iu  the  ij;ate. 

23.  For  Jeliovah  will  plead  their  cause  ; 

And  spoil  of  life  those,  who  have  spoiled  tlieni. 

24.  Make  no  friendship  with  a  passionate  man  ; 
•  And  associate  not  with  a  man  {prone)  t<>  wrath  : 

25.  Lest  thou  learn  his  ways  ; 
And  get  a  snare  to  thy  soul. 

26.  Be  not  thou  {one)  of  those,  who  strike  hands — 
Of  those,  who  are  sureties  for  debts  ; 

27.  When  thou  hast  nothing  {with  which)  to  pay. 
Why  should  {thy  creditor)  take  thy  bed  from  under 

thee?  " 

22.  The  rich  and  powerful  often  think  that  they  may  oppress 
and  defraud  the  poor  with  impunity.  But  that  very  poverty,  which 
is  their  misfortune  rather  than  their  fault,  furnishes  a  sufficient  rea- 
son why  tliey  should  be  treated  with  kindness  and  lenity.  It  was 
near  the  gates  of  walled  towns,  that  the'courts  were  anciently  held 
and  judicial  trials  prosecuted,  because  they  were  places  of  chief  re- 
sort, and  also  afforded  the  best  accommodation  in  regard  .to  room, 
convenience  of  access,  tfee.  See  Amos  5:  15.  Job  5:  4.  note  on  cli. 
1:  21. 

'2.3.  This  verse  is  connected  with  the  preceding.  It  declares 
that  Gotl,  as  the  righteous  judge,  advocate  and  protector  of  the  poor 
and  oppressed,  will  defend  them  and  avenge  their  wrongs  by  pun- 
ishing their  oppressors, 

27.  Every  thing,  except  necessary  clothing,  could  be  taken  for 
debt  among  the  Hebrews,  even  to  the  bed.  This  among  us  is  re- 
garded as  an  indispensible  article,  of  which  a  man  should  not  be 
deprived  by  legal  process.  But  in  Palestine,  a  bed  for  the  most 
part  is  merely  a  coverlet  or  piece  of  carpet,  and  it  could  be  easily 
replaced  by  sometliing  else,  which  would  answer  the  same  purpose 


27.  «  Why  should  (hi/  bed  !>'•  /"/-•"?"  Ilol.l.ii.  Bootlir,  French,  Noyes. 


210  THE   PROVERBS   OP   SOLOMON.         [CH.  XXII. 

28.  Eemove  not  the  ancient  landmark, 
AVhicli  thy  fathers  liave  set. 

29.  Seest  thou  a  man  diligent  in  his  business  ? 
He  shall  stand  before  kings  ; 

He  shall  not  stand  before  mean  {men). 

in  that  warm  climate.  Still  it  is  probable,  from  the  particular  men- 
tion of  it  here,  that  it  was  usually  the  last  thing  which  the  creditor 
exacted  from  his  debtor.  If  so,  then  the  general  import  of  the  sec- 
ond clause  is,  '  Why  should  you,  by  becoming  surety  for  another, 
render  yourself  liable  to  be  stripped  of  every  thing  which  you 


28.  See  Deut.  19:  14.  27:  17.  The  boundary  of  an  inherited  es- 
tate was  peculiarly  sacred  in  the  estimation  of  the  Hebrews,  because 
it  marked  the  portion  allotted  to  them  by  the  special  gift  and  ap- 
pointment of  Jehovah.  Even  among  the  Heathen,  who  respected 
the  rights  of  personal  property,  the  landmark  was  held  in  so  great 
veneration,  that  it  was  deified  and  worshipped  as  a  god,  to  whom 
there  was  appropriated  an  annual  festival.  In  an  allegorical  sense, 
the  proverb  has  been  understood  to  apply  to  hasty  and  unnecessary 
changes  and  innovations  in  respect  to  established  customs,  laws,  in- 
stitutions, manners  and  religion.  (JDjI,  Hiph.  fut.  of  J-1D,  nsed  in 
the  sense  of  the  Imperative.) 

29.  A  diligent  attention  to  one's  particular  vocation  will  gener- 
ally insure  success  and  advancement.  To  stand  before  kings  is  an 
idiomatic  expression  denoting  to  attract  the  attention  and  enjoy  the 
friendship  and  patronage  of  tlie  chief  rulers  of  the  nation.  Mean 
— the  original  word  properly  si g.  f/a?7i;,-  hence  figuratively,  o/v.^-'wrt', 
mean,  ignubk. 


CHAPTER  XXIII. 

1.  When  thou  sittest  down  to  eat  with  a  ruler, 
Consider  well  in  whose  presence  {thou  art) ; 

1.  The  ancient  manner  of  eating  at  meals  was  in  a  sitting  pos- 
ture.   But  when  luxury  and  effeminacy  began  to  prevail,  seats  were 

1.  "  What  is  he/ore  thee,''  E.  Vor.,  Holden,  Stuart,  Sept.,  Syr.,  Chald. 


CH.  XXIII.]        THE    I'KUVEllBS    OF    SOLOMON.  211 

2.  And  put  11  knife  to  thy  throat ; 
If  thou  art  a  man  given  to  appetite. 

3.  Be  not  desirous  of  his  dainties  ; 
For  they  arc  deceitful  food. 

4.  Labor  not  to  become  rich ; 
Cease  from  thy  own  wisdom. 

5.  Wilt  thou  let  thine  eyes  pursue  that  {ivhich)  is  not  i 
For  (riches)  certainly  make  for  themselves  wings, 
And  fly  away,  as  an  eagle  toward  lieaven. 

6.  Eat  thou  not  the  bread  (of  him,  who  hath)  an  evil 
eye; 

And  desire  not  his  dainty  food. 

exchanged  for  couches  {x)dVO.c),  and  the  people  took  their  food  in  a 

recumbent  posture. 

52.  Pttl  a  knife  to  thy  throat,  is  an  allegorical  expression  Jenoting 
'  restrain  thy  appetite/  and  do  not  indulge  in  excess  and  intemper- 
ance, either  in  eating  or  drinking,  not  only  from  self-resjiect  and  a 
sense  of  propriety,  but  from  the  apprehension  of  degrading  your- 
self in  the  estimation  of  your  superiors  and  incurring  their  ill  will 
and  contempt. 

"Reges  dicuntur  multis  urgere  concullis, 

Et  torquere  mero  quem  perspixisse  laborent 

Amicitio;  dignus." — Horace. 
"  Certain  kings  are  said  to  ply  with  frequent  bumpers,  and  by  the 
strength  of  wine  to  make  trial  of,  a  man,  when  they  are  sedulous  to 
know,  whether  he  is  worthy  of  their  friendship  or  not."     (nrpL^*,  Kal 
perf.  2d  pers.  sing,  of  U^)^'.) 

3.  The  luxuries  and  delicacies  of  the  afHucnt  have  often  proved 
a  snare  to  the  sensuous.  Sensual  pleasure  has  tarnished  many  a 
Christian  profession.  "  God  gives  us  a  body  to  feed,  not  to  pamper; 
to  be  the  servant,  not  the  master  of  the  soul.  '  To  go  as  near  as  we 
can  to  the  bounds  of  intemperance  is  to  be  in  imminent  danger  of 
exceeding." 

5.  Pursue — lit.y/y  towards — ickich  is  not — i.  e.  which  lias  no  \^er- 
nianent  existence,  but  is  perishable,  transient  and  evanescent.  See 
Matt.  6:  20. 

6.  The  phrase  evil  eye  is  here  used  in  a  metaphorical  s^'iise  to 
denote  an  envious,  covetous,  sordid,  avaricious,  or  malignant  disposi- 
tion.    Comp.  ch.  22:  9. 


212  THE    PROVERBH    Or'    bULOMON.        [CH.  XXIII. 

7.  For  as  he  thinketh  in  his  heart,  so  is  ho : 
He  saith  to  thee,  "  Eat  and  drink  :" 

But  his  heart  is  not  with  thee. 

8.  Tlie  morsel,  {which)  thou  liast  eaten,  thou  shah. 
vomit  up ; 

And  thou  wilt  have  thrown  away  thy  pleasant  words. 

0.  Speak  not  in  the  hearing  of  a  fool ; 

For  he  will  despise  the  wisdom  of  thy  words. 

10.  Remove  not  the  ancient  landmark  ; 
And  enter  not  into  the  fields  of  the  fatherless. 

11.  For  their  avenger  is  mighty; 

He  will  plead  their  cause  against  thee. 

12.  Apply  thy  heart  to  instruction  ; 

And  thine  ears  to  the  words  of  knowledge. 

7.  A  man's  real  character  depends  upon  the  state  of  his  mind, 
upon  the  ordinary  tenor  of  his  thoughts,  his  motives  of  action,  and 
affections.  The  words  which  he  utters  do  not  necessarily  exhibit 
this.  These  may  or  may  not  be  the  true  exponents  of  his  feelings, 
disposition  and  intentions,  They  may  or  may  not  indicate  what  is 
really  passing  within  him.  They  may  be  sincere,  or  they  may  be 
hypocritical  and  deceptive.  Jehovah,  however,  looks  at  the  heart, 
and  knows  the  cherished  thoughts  of  a  man,  and  judges  of  the 
character  by  them.  The  verb  "^^JL!/,  shaar,  occurs  no  where  else,  and 
different  significations  have  been  assigned  to  it  by  lexicographers 
and  critics.  Sept.  "hair,"  (-yy-zK)  Chald.  "gate,"  (■^;v^^)  The 
signification  attached  to  it  in  Eng.  Vers,  to  iMnk,  is  that  of  the  cog- 
nate Chaldee  verb,  l^^i;/,  which  appears  to  be  its  true  meaning. 

8.  A  discovery  of  the  hypocrit's  insincerity  will  produce  disgust 
and  regret  that  you  should  have  thrown  away  kind  words  iipon  a 
worthless  man.     (_^:l^^'pn,  Hiph.  fut.  of  J^Tp.) 

9.  Hearing — lit.  cars — "  Cast  not  your  pearls  before  swine." 

10.  See  ch.  22;  25.  Enter  not — do  not  invade  or  take  possession 
of  the  orphan's  field  by  enlarging  the  bounds  of  thy  own,  with  a 
view  to  defraud  him  of  his  rightful  possessions. 

11.  The  avenger  of  the  fatherless, — the  vindicator  and  defender 
of  their  cause,  is  Jehovah.  See  ch.  22:  28,  Jehovah  is  expressed  in 
the  Sept.  and  Arab. 

11.  •'  Defend  their  caused"  French. 


Cil.  XXIII.]        THK    l'ROVKUl;S   Ub'    SOhU.MON.  21 :4 

13.  Withliuld  nut  curiveiion  iVuiii  ;i  cliiM  : 
For  {if)  thou  cluistis;^  liim  with  jiroil,  In-  will  iioLdic. 
M.  Cliastiso  thou  him  witli  thu  ro'l, 
And  thou  shalt  deliver  liis  youl  Iroiii  sheol.  ' 
15.  My  son,  if  thy  heart  be  wise, 
My  lieart,  even  mine,  will  rejoice. 
1().  Yea,  my  reins  will  exult, 
When  thy  lips  shall  speak  right  thini;s. 
17.  Let  not  tliy  heart  envy  sinners  ; 
V)\\i  {live  thou)  in  the  fear  of  Jehovuh  ;d!   the  day 
long. 

I'S,   Fur  surely  there  is  a  reward  ; 
And  thy  expectation  shall  not  l)e  cut  oil'. 
v.).  Hear  tliou,  my  son,  and  be  wise  ; 
And  guide  thy  heart  in  the  {right)  way. 


13.  If  seasonable  correction,  tempered  with  discretion,  be  ;ul- 
niinistered  to  a  child  for  wrong  doing,  he  will  be  likely  to  profit  by 
it,  and  thus  escape  the  disgrace,  misery  and  ruin  consequent  upon 
iin  unsubdued  will  and  a   vicious  course  of  life.     8ee  eh.  19:  18. 

{a,"^r},Hiph.  fut.  of  nD3.) 

18.  Ungodly  men  may  enjoy  leinpoiary  prosperity  in  this  world, 
as  tlic  fruit  of  their  dishonesty,  fi'uiul,- extortion,  or  other  crimes; 
but  that  is  all  which  they  Aviii  get;  and  tliis  will  soon  Icrminatf, 
and  be  succeeded  by  a  misery  which  will  know  no  end.  But  for 
those,  wlio  live  in  the  fear  of  Jehovah, — who  persevere  in  the  j)ath  of 
piety  and  virtue,  whatever  may  be  their  present  outward  condition, 
there  is  in  reversion  a  sure,  stable,  enduring  reward.  It  can  hardly 
\)Q.  doubted  that  there  is  allusion  in  this  verse  to  a  fvture  reward 
consequent  upon  integrity  and  uprightness  of  conduct — a  recom- 
pense in  a  future  state  and  world. 

19.  Way  is  here  put  elliptically  find  empliatically  either  for  the 
"way  of  understanding"  (see  ch.  9:  G)  or  for  the  "right  way." 
The  latter  is  preferable  on  account  of  its  greater  simplicity.  There 
is  a  similar  expression  in  Terence:  '•'  Te  oro,  Dave,  ut  redeas  jam  in 
viam."  *•' I  entreat  3-0U,  Davius,  to  return  now  into  tlie  way:"— 
where  the  limiting  adj.  "right"  must  be  supplied  to  complete  the 
sense. 

1^^ 


214  THE    PIKrVERBS   OF    SOLOMON.         [cil.  XXlil. 

!^<t.  Bo  7iot  imioiig  wi  110-1)1 1)1  jers  ; — 
Amon^ii;  tlioso,  wlio  arc  prodigal  of  ileali  lor  theui- 
selvGS. 

21.  For  the  drunkanl  and  the  glutton  shall  eon.ic  to 
poverty : 

And  drowsiness  shall  clothe  {a  man)  with  rags. 

22.  Hearken  to  thy  father,  who  begat  thee ; 
And  despise  not  thy  mother  when  she  is  old. 

23.  Buy  the  truth  and  sell  it  iiot ; 

(  Yea  buy)  wisdom,  and  instruction,  and  un<lerstand- 
ing. 

24:.  The  father  of  a  righteous  (man)  shall  greatly 
rejoice ; 

And  he,  who  begetteth  a  wise  {child)^  shall  have  joy 
in  him. 

20.  The  full  force  of  the  expression  prodigal  of  ftcs'i,  i.  e.  great 
caters,  gluttons,  cannot  be  felt  except  in  a  country  like  Palestine, 
•where  animal  food  does  not  enter  into  the  ordinary*  diet  of  the  peo- 
ple, and  where  it  is  esteemed  a  great  luxury,  and  as  such  is  in- 
dulged in  to  excess,  when  it  can  be  had.  Comp.  ch.  15:  17.  Far 
themselves — i.  e.  for  their  own  gratification.  Some  render  the  clause 
"  who  are  prodigal  of  their  flesh,"  i.  e.  who  are  wasting  their  bodies 
in  sensual  indulgence.  But  the  connexion  both  liere  and  in  v.  21, 
and  Deut.  21:  20,  would  indicate  that  gluttons  are  intended. 

22.  Despise  not — i.  e.  by  figure  litotes,  pay  to  thy  mother  in  her 
venerable  old  age  all  that  honor  nnd  respfct  which  are  her  due. 
Some  commentators  take  ihe  particle  "'3,  hi,  in  a  causal  sense,  and 
render  "  because  she  is  old,"  i.  e  as  if,  on  account  of  her  advanced 
age,  she  were  incapable  of  giving  suitable  advice. 

23.  No  sacrifice  should  be  deemed  too  gr*  at  for  the  attainmenl 
of  divine  truth;  for  it  is  more  valunble  and  precious  than  all  other 
acquisitions  combined.  Ami  when  attained,  no  allurements  should 
tempt  us  to  part  with  it,  or  to  deviate  into  the  path  which  she  for- 
bids.    Comp.  ch.  4:  7-9. 

24.  (The  textual  reading  should  be  pointed  Sir  Su,  instead  of 
S'3'  'llJ      J^iit  the  Keri  has  S'j'  VJ-     Both  forms  are  u.=:ed,  but  the 

■    T  •  •    T  • 

iO.  "  Who  cat  to  ('.rrrss  o/jlrs/i,"  Kreiich— "  iv/k)  nte  /unt/i^iit  nf  their  Jicxh,"  Koye.* 


CII.XXIU.]        THE    PUOVKIUJS   OF    SOLOMON.  215 

2o.  "Let  thy  father  and  thy  mother  be  glad  : 
Yea,  let  her,  who  bore  tliee.  i-ejnice. 
20.  My  son,  give  nie  thy  heart. 
And  let  thine  eyes  observe  iny  ways. 

latter  is  more  common.  tSv  reads  in  the  Keri  iSti,  which  is  right: 
while  the  )  before  nr^ii'T  in  the  text  is  properly  dropped  in  the  Keri.) 
26.  Solomon  would  seem  here  to  rise  above  himself,  and  to  speak- 
in  the  name  and  person  of  Divine  Wisdom.  For  no  one  but  Jehovali 
can  claim  the  gift  of  the  heart — the  work  of  his  own  hands.  Mi/ 
^on-^"  Such  is  thxC  relationship  which  God  acknowledges;  including 
every  blessing  which  he  can  give,  and  all  tlie  obedience  that  ho  can 
claim.  No  obedience  can  be  without  the  believing  and  practical 
acknowledgment  of  this  filial  relation.  Mij  son — not  a  stranger — 
not  an  enemy — not  a  .slave — but  a  son;  invited  to  return.  Many 
are  the  claimants  for  the  hear/.  Heaven  and  hell  contend  for  it. 
The  world  with  its  riches,  honors  and  pleasures,  and  science  with 
its  more  plausible  charms — cries,  '  Give  me  thy  heart.'  Nay,  even 
Satan  dares  to  put  in  a  loud  and  urgent  plea — '  If  thou  wilt  worship 
me,  all  shall  be  thine.'  The  loving  Father  calls — "My  sou,  give 
me  thy  heart.'  The  answer  too  often  is, — '  I  have  no  lieart  for  God. 
It  is  engaged  to  the  world.'  An  honor  indeed  he  puts  upon  his  crea- 
tures, in  condescending  to  receive  as  a  gift  what  is  his  most  rightful 
debt,  and  what  he  might  at  any  moment  command  for  himself.  But 
liis  call  wakens  his  child  to  recollection  and  conscious  dependence. 
It  is  the  striving  with  his  child's  will.  It  is  the  test  of  his  cliild's 
obedience.  Indeed  happiness  is  bound  up  in  this  gracious  com- 
mand For  what  else  can  fill  the  aching  void  within,  but  '  the  love 
of  God  shed  abroad  in  the  heart  by  the  Holy  Ghost.'  Created  ob- 
jects only  seem  to  widen  the  chasm.  The  heart,  wilfully  remaining 
at  a  moral  distance  from  God,  can  find  its  home  only  in  a  land  i«f 
illusive  shadows.  It  grasps  nothing  solidly;  while  its  incessant 
conflict  with  conscience  is  'the  troubled  sea,  wliich  cannot  rest.' 
God  will  not  abate  one  atom  of  his  full  requisitions.  He  ask.s  lu.t 
for  magnificent  temples,  costly  sacrifices,  pompous  ceremonials,  but 
for  the  spiritual  worship  of  the  heart.  He  demands— not  the  hands, 
the  feet,  the  tongue,  the  ears,  but  that  which  is  the  moving  princi- 
ple of  all  the  members— Mc  heart  Give  that:— it  is  all  be  desires. 
Withhold  it:— nothing  is  given."  (Bridges.)     (nJi^,  Kal  imperativr 

of  rn].   rii>'"ii"^.      The  text  shouhl  be  pointed  nv;i;'^r>=nr):";<r>. 

Kal  fut.  of^nV"i>  /^  ojoUe,  to  tu/.c  fl^asun'.  So  Symni.     The  Keri  has 


210  THE   PROVERBS   OF   SOLOMON.       .[CH.  XXIII. 

27.  For  a  harlot  is  a  deep  ditcli ; 
And  a  strange  woman,  a  narrow  pit. 

28.  She  also  lieth  in  wait  like  a  robber ; 
And  incrcaseth  the  transgressors  among  men. 

29.  Who  hatli  woe?  Who  liath  sorrow? 
Who  hatli  contentions  ?  Who  hath  anxiety  ? 

Who  hath  wounds  withont  canse  ?    Wlio  hatli  red- 
ness of  eyes  i 

30.  Tliey  who  tarry  long  at  the  wine  ; 
They  who  go  abont  to  seek  mixed  wine. 

31.  Look  not  thon  on  the  vrine  wben  it  is  i-ed  ; 
When  it  sparkletli  in  the  cup  ; — 

When  it  goeth  down  smoothly. 

32.  In  the  end  it  will  bite  like  a  serpent. 
And  sting  like  an  adder, 

33.  Thine  eyes  will  look  on  strange  women, 
And  thy  heart  will  utter  perverse  things. 

34.  Yea,  thou  shalt  be  as  one,  who  lieth  down  in 
the  midst  of  the  sea  ; 

As  one,  who  lieth  down  on  the  to})  of  a  mast. 


n^nyp,   from  nV3,  fo  obscrrc.     So  Fept.  Arab.  Cliald.  Syr.  and  Viilp-. 
Either  makes  good  sense.) 

.*?{).  Mixed  u-inc.  Ti)is  expresf^ion  undoiibiedly  liere  sig.  sjh'C,', 
(inig(i,cd,  inedicalcd  wine,  the  intoxicating  ]^ower  of  wliicli  is  increased 
by  tlie  infusion  of  drugs  and  ispices.  It  was  a  comnioii  jnactir c 
with  habitual  drunkards  to  use  wine  of  tliis  descri})tion,  Uut  nul  of 
llie  people  generally.  Coinp.  ch.  9:  2,  vheve  a  diUVrev;!,  {iiiielf  in 
intended  by  the  phrase. 

31.  JiC'l  vj'mc  is  said  to  be  more  esteemed  m  tlie  Kast  llian  wjiit*' 
wine.  Some  render  the  Hebrew  word  turbid.  When  i'  sjiarklcUi,  <fv . 
is  literally,  "When  it  gives  its  eye  in  the  cup;" — figuratively,  ^ixir- 
Ides,  l/iihhles  Svioul/dy  IS,  X^^GYuWy  tie  III  I/,  i.  e.  without  roughness  or 
liarshness.  V^ulg.  Idandc.  Tlie  proj»erty  here  alluded  to  is  called 
by  wine  drinkers  viclloicoicss.  (K'^P,  Kal  fut.  apoc.  of  nvs"^.  The 
textual  reading  :3'^,  ;«^/<?,  makes  no  sense.  The  Kcri  -•.■  vi,  r?//*,  is 
undoubtedly  the  Una  reading.) 

'i-i    The  drunkard  is  here  represented  as  Jainounded  b}'  danger, 


on.   XXIK.]         TIIK    PKOVKKUS    ()K    SOLOMON.  217 

o5.   ••They  smote  me, — (bnt)  \  lell  ii<>  pain  ; 
'•Tliey  l)e{it  me, — {but)  i  knew  it  not: 
••When  I  wake  141,  I  will  seek  it  a<i;iiiii." 


and  yet  iii.^ensiblo  to  his  perilous  situation;  as  a  reckless  nmriner 
reposing  in  a  frail  bark  in  the  midst  of  a  rolling,  tempestuous  sea, 
(lit.  in  the  heart  of  the  sea);  or  as  a  sea-boy  sleeping  soundly  in 
unconscious  security  at  the  mast-head  in  imminent  peril  of  his  life 
35.  The  drunkard  is  hero  represented  as  soliloquising  and  em- 
ploying language  cori-esponding  to  his  stupid  and  insensible  condi- 
tion, He  dtclares  that  he  felt  not  tlie  ill  usage  and  hard  blows 
which  he  received  in  consequence  of  his  intoxication;  and  then 
avows  it  as  liis  fixed  determination,  instead  of  reforming,  to  resort 
again,  as  soon  as  he  can  sufficiently  rouse  himself,  to  the  intoxicat- 
ing cup. 


CHAPTEil  XXIY.  1-22. 

1.  Be  not  thou  envious  of  wickeil  men. 

Xor  desire  to  be  with  tliem. 

'1.   For  their  heart  studieth  vIoleiie(\ 

And  their  lips  talk  of  mischief. 

?j.   By  wisdom  is  a  house  builded, 

And  by  understanding  it  is  established. 

A.   ^'e:i,  by  knowledge  shall  the  chambers  be  Idled 

With  all  precious  and  pleasant  treasures. 

5.  A  wise  man  is  strong; 

Yea,  a  man  of  knowledge  increaseth  strength. 

().    For  with  wise  counsel   thou   slialt  make  waj-  tl'i- 

thyself; 

And  in  the  multitude  of  counsellors  there  is  safety. 


k; 


.5.  "KnoAvledge  is  power."     Comp.  Eccles.  U:  14-1 
G.   Uomp.  oh.  90:  IS.      h'or  thuulf—'i.  e.  for  thy  own  •ddvaiilHg..— 
with  success, 

19* 


218  THE    PKOVERKS   OF    SOLOMON,        [CH.  XXIY 

7.  Wisdom  is  too  high  for  a  fool : 
He  openeth  not  liis  month  at  the  gate. 
S.  Tic  who  deviseth  to  do  evil, 
Shall  be  called  a  mischievous  ]iersoii. 

9.  The  tlioiight  of  folly  is  sin  ; 

And  the  scofter  is  an  abomination  to  men. 

10.  Dost  thou  faint  in  the  day  of  adversity  ? 
(Let)  adversity  (give)  thee  strength. 


7.  At  the  gale.  He  is  incapable  of  advocating  Iris  own  cause  in 
a  court  of  justice.     (^1*:D^!;'^•     The  aleph  is  an  epcntlietie  fulcruni= 

nn">,  from  nn.) 

T 

9.  The  Ihovsrht  of  folly. — Tlie  expression  answers  most  probably 
to  the  plirase  evil  thovshfs  (oia?.OY!(TfJ.Oc  TlOVfjOOc)  in  the  New  Test. 
(Matt.  15:  19.  Mark  7:  21.  James  2:  4.)  .S'm— i.  e.  sinful— abstract 
for  concrete.  Thoughts  as  well  as  actions  possess  a  moral  charac- 
ter, so  far  as  they  may  be  voluntary;  and  in  a  great  many  instances, 
a  man  is  as  accountable  for  his  though'ts,  as  for  his  words  and  deeds. 
The  thought  is  the  source  and  spring  of  the  act;  therefore  God  re- 
gards it  as  the  act,  and  holds  us  responsible  for  it. 

10.  To  faint  here  denotes  to  be  discouraged — to  become  disheart- 
ened. This  precept  is  an  exhortation  to  bear  misfortunes  and  ca- 
lamity with  fortitude  and  equanimity.  Adversity  instead  of  de- 
pressing, should  stimulate  to  renewed  exertion  and  increased 
activity.  The  proverb  corresponds  to  the  Latin  precept:  "  Ne  cede 
raalis,  sed  contra  audentior  ito."  "Do  not  yield  to  evils^  but,  on 
the  contrary,  go  on  the  more  boldly."  Some  render  the  second 
member,  "In  tlxe  season  of  adversity  put  fortb  thy  strengtli."  "In 
llie  season  of  adversity  there  is  the  greatest  necessity  for  sliowing 
strength  of  mind,  and  steady  resolution,  grounded,  as  they  can  only 
be  with  effect,  upon  the  reverence  and  love  of  God."  (Frencli.) 
Gesenius  regards  IV,  tzar,  in  this  place  as  an  adjective  instead  of  a 
noun,  and  renders  the  clause,  "straightened  will  be  thy  strength, " 
i.  e.  limited,  small,  feeble,  as  in  our  Eng.  Vers.  Stuart  makes  it  a 
verb  from  n'^v,  t-arar,  Kal  perf.  to  the  same  purport.  According  to 
this  interpretation,  the  aphorism  is  intended  to  teach  that  man  has 
no  trial  of  his  moral  strength — in  other  words,  does  nf)t  know  liis 
weakness — till  lie  is  brought  into  trouble. 

10.    '  Dost  thou  faint  in  the  day  of  calamity  ?    In  calamity  put  forth  thy  strength  " 
French. 


on.   XXTV.]         THE    PROVEF?liS    01'    SOI.OMON.  210 

1  1.  Dost  tlioii  f(>r1»(.'ar  t<>  dclivi  r  {those,  who  are)  li-d 
away  to  deatli  i 

And  (those  ivho  are)  lotterini;-  to  the  slaiiuhtcr  ^ 

VI.  Do.^t  tlioii  say.  'M*>oliol(l.  we  l.imw  imt  this 
(man)  V' 

Will  not  lie  who  wciii;hoth  lieaits.  ohsei'vc  (it)  '. 

Yea,  He  who  kcopetli  thy  sonK  luiowctli  {it). 

And  ITe  will  ron  loi*  t<>  (pvery)  man  acfdrdin;^  lo  his 
work. 

13.  (As)  thon  catvst  honey,  my  son,  hecanse  it  is 
good ; 

And  the  droppings  (of  the  honeii-coinb)  hecansr  they 
are  sweet  to  thy  taste ; 

14.  So  (let)  the  l<nowle<l,L'y  of  wis:iom  (be)  to  thy 
sonl  ; 

•     It*  thon  find  (it),  then  there  shall  1>l'  a  (future)  re- 
ward, 

And  thy  expectation  shall  not  he  cnt  off. 

11.  When  a  criminal  was  anciently  led  to  execution,  a  ciier  went 
before,  who  procLaimed  the  crime  of  which  he  h.ad  been  convicted, 
and  called  upon  any  one  who  could  say  any  thing  in  behalf  of  the 
condemned  culprit,  to  come  forward;  in  which  case,  lie  was  led 
back  to  the  tribunal,  and  the  cause  was  re-heard.  The  passage  eon- 
tains  an  implied  exhortation  to  assist  the  unfortunate,  succor  tlio 
distressed  and  vindicate  the  cause  of  the  innocent,  when  aljout  to 
suffer  unjust  puuishment. 

If}.  This  vers'e  is  intimately  connected  with  the  preceding.  The 
io-norance  here  professed  with  regard  to  the  accused  party,  must  bo 
supposed  to  be  in  a  great  degree,  voluntary  and  feigned — the  evi- 
donro  of  criminal  indifference  to  the  cause  of  injured  innocence. 

13,  11.  The  I3lh  ver.^e  forms  the  protasis  and  the  14ih  the  apo- 
(iosis  of  the  comparison.  Hence  the  correlative  as  is  supplied  in  the 
first  to  correspond  witli  r.o  expressed  in  the  second.  The  verb 
S.iv^,  t!:i)l,  in  v.  1.3.  is  in  the  imperative  mood,  but  it  must  evidently 
be  understood  in  a  permissive  sense.  /?/-fl/;/;mi,'.«f— Comp.  ch.  5:  .3. 
7',/ .s/.?— literally  polalr.  Coiiip.  eh  23:  IB,  where  the  same  phrase- 
ology occurs  as  in  v.  11,  and  wilh  liie  snine  ^i-niification :  al.-o  eh, 
24:  20. 


220  THE    PROVKRHS    OF    80I.0M0N.       [CIT.  XXIV 

15.   Li'j  not  ill   wait,  ()  wiokcl  (7nan)  ao'aiiist  tlio 
dwelling  of  the  righteous  ; 
Xor  despoil  his  resting-place. 
10.  For  the  righteous  (man)  luav  fall  seven  times. 
Yet  will  he  rise  again  ; 
But  the  wicked  shall  l)e  overwhelmed  with  evil. 

17.  Rejoice  not  when  thy  enemy  falleth  ; 

And  let  not  thy  heart  be  glad,  when  he  stumhleth. 

18.  Lest  Jehovali  see  {it),  and  it  displease  him  ; 
xVnd  He  turn  away  his  anger  irom  him. 

19.  Fret  not  thyself  because  of  evil  {me?i)  : 
Xor  ])Q  thou  envious  of  the  wicked. 

20.  For  there  sliall  be  no  (fiiture)  reward  to  the  evil 
{mari) ; 

The  lamp  of  the  wicked  shall  be  put  out. 

21.  My  son,  fear  Jehovah  and  the  king; 

(^4wc?)  associate  not  with  those  who  are  given  to 
change. 

22.  For  their  calamity  shall  rise  u])  suddenly, 
And  their  ruin,  (proceedi?ig)  from  l)Oth,  in  a  moment. 

IG.  Seivn  limes — i.  e.  frequently.  The  context  shows  that  tlie 
reference  here  is  not  to  moral  lapses,  but  to  outward  misfortune. 
Comp.  Ps.  34:  18.  37:  2G. 

18.  Many  commentators  suppose  an  ellipsis  of  tS|»,  nle/:a,  to  thee, 
at  the  end  of  this  verse.  If  this  be  correct,  then  the  sense  is,  '  Lest 
Jehovah  be  displeased  and  turn  away  the  calamities  of  thy  enemy 
from  him  npon  thee,  in  just  punishment  for  thy  hard  heartedness.' 
So  Bp.  Coverdale.  "  Lest  the  Lord  le  angry  and  tuiii  his  wratli 
from  him  to  thee." 

2L  By  tk:i^c  vho  are  ^iven  to  dum^e  is  intended  disorganizer.s 
and  disturbers  of  tlie  peace  of  the  community  and  of  tlie  chiircli, 
who  delight  in  political  revolutions,  social  disorder  and  liiutful  agi- 
tation, or  in  ri'igious  innovations,  novelties  and  dissentions. 

22.  Front  both — viz.  from  .lehuvali  an<l  the  king.  Jjilerally.  Ihr 
ruin  (or  destruction)  of  t'lrm  /,„th, — ///.  u  ■inonicut — liti^rally,  -n-ho knoir^ 
elk?  as  in  Eng.  Vers.,  i.  e.  who  knows  when  or  how  it  will  come? 


CH.  XXIV.]        THE    PROVERBS   OF   SOLOMON.  221 

CHAPTER  XXIV.  23-34. 

[OTIIKll    PROVK Ur.S.] 

23.  Tliese  are  {the  words)  of  the  wise : 
It  is  not  good  to  litive  respect  of  persons  in  jutlgnient. 
_  2i.  He  who  Sciitli  to  tlio  wicke;!  {mmi),  ^'Thou  ai't 
righteous" ; 

Ilim  shall  the  people  curse;  nations  shall  abhor  him. 
25.  But  to  those  who  rebuke  {him)  shall  be  delight; 
And  tlie  blessing  of  the  good  shall  conien[)on  tliein. 
L'<).  {Every  man)  will  kiss  the  li[)s  {of  him), 
W\u)  giveth  a  righteous  sentence. 

27.  Prepare  thy  work  without, 
And  make  it  ready  in  thy  field  ; 

Ttien  afterwards  thou  niayest  build  tiiy  house. 

28.  Be  not  a  witness  against  th}^  neighbor  withouf 
cause ; 

iMir  wiU-  tliou  deceive  witli  tliy  lips^ 
2!.'.   Say  nut,   '*  I  will  <lo  to  liim  as  he  hath  duii!-  i.. 
me : 

''  I  will  render  to  the  man  accordinfj  to  his  work." 


'2:{.  S<'e  ch.  18:  5.     (l.?n,  Hipli.  infin.  of  ->p].) 

'li.  'I'his  verse,  is  intimately  coimc'cUur  Avith  the  procediiii?.  In 
Iliis,  :is  in  lluil.,  llieve  is  particular  allusion  to  a  jiuliC'^  who,  iiilUi- 
I'uced  by  unWorlhy  and  improper  ni*)tives,  pronounces  ai^  unjust 
vlecision  in  favor  of  the  wicked,  and  acquits  the  giiilly. 

'■2V).  To  /w«  /kt:  l/p.'i  is  a  phrase  lic-ie  used  iiguratively  to  icxpress 
reverence  and  esteem  — the  kiss  being-  a  symbolical  act  (huioting  af- 
fection and  uespect. 

;27.  Order  is  a  primary  law  of  nature,  before  you  commence  to 
huihl  a  house,  collect  and  prepare  the  necessary  materials  Observe 
the  same  ride  in  respect  to  every  undeitaking. 

•    L>9.  Solomon   again,  as   in  ch.  20:  i22,  earnesll^'  di>;-*ua<.i."S   men 
from  taking  u]i)on  themselves  to  revenge  their  own  wrongs. 


222  THE    PROVERBS    OF   SOLOMON.        [CH.  XXIV. 

30.  I  went  by  the  Held  of  the  sluggard  ; 

And  by  tlio  vineyard  of  the  man  void  of  luider- 
standing. 

31.  And  l);d!old  !  it  was  all  grown  over  with  tliorns : 
Thistles  covered  the  face  of  the  ground  : 

And  its  stone-wall  was  l)roken  down. 

32.  When  I  saw  (this)^  I  considered  (if)  well : 
I  looke*l  on  it.  and  received  instruction. 

33.  '"  A  little  sleep  ;  a  little  slumber  ; 
"A  little  folding  of  the  hands  to  rest."' 

3-i.  8o  shall   thy  ]>overty  come  upon  thee,  (like)  a 
robber ; 

And  thy  want,  as  an  arnii'd  man  I 

30.  The  cultivation  of  the  vine  appears  to  have  been,  in  the  ear- 
liest times,  very  general  in  Palestine,  and  the  grape  furnished  the 
husbandman  with  his  principal  means  of  support.  Hence  a  state 
of  material  prosperity  is  described  by  every  one  dwelling  "  under 
liis  own  vine  and  fig  tree."  (1  Kgs.  4:  25.)  And,  on  the  other  hand, 
the  miseries  of  famine  are  represented  as  the  consequence  of  a  fai! 
ure  of  the  grape  and  fig  crop.     (Jer.  8:  I'i.) 


PART    TV. 

ClI AFTER   XXY.  — XXIX. 

I  I'lUA'KKHS  ()!■'  SOLOMON  COLLKlTED  I'.V  dllDKR    Ol'    K1N(;    II  K/ l';k  I  A  II. 


CHAPTEE   XXV. 


1.  These  Mi'e  the   proverbs  of  ISoluiiiuii,   which   the 
men  nf  Ilezekicili,  king  of  Judali,  collected. 
li.  It  is  the  glory  of  God  to  conceal  a  tiling; 
]]nt  the  honor  of  kings  is  to  search  ont  a  matter. 

1.  The  men  of  Hezelioh  are  those  whom  Hczokiah  ap})ointe(J  to 
make  the  coUection  of  proverbs  wl  ich  follows.  These,  are  called 
in  the  Sept.  the  "friends"  of  Hezekiah.  Caller  led. —The  verb  here 
employed  (pn;;,  olhoq,)  jiiay  indicate  that  the  persons  in  question 
ropicd  or  Iro.vs'-rihed  from  some  MSS.  of  Solomon  proverbs  which  had 
not  before  been  collated  and  published;  or,  that  they  collected  and 
reduced  to  writing  sueh  proverbs  as  had  been  orally  circulated  be 
fore,  and  were  ascribed  to  the  king  of  Israel. 

2.  "  The  counsels,  designs  and  operations  of  God  are  in.^cruta- 
ble,  fDeut.  29:  29.  Rom.  11:  33,  M,)  and  man  can  only  adore  Avith 
reverent  humility  that  which  is  so  far  above  liis  reach.  It,  there- 
fore, redounds  to  ihe  glory  of  God  tliat  his  ways  are  iuscrutabb-, 
and,  as  it  were,  concealed ;  but  it  is  honorable  for  kings  to  search 
out  vice,  in  order  to  ])unish  it,  virlue,  in  order  to  rewanl  it,  and- 
truth.  in  order  to  promulgate  it."  (Holdeii.)     Com[..  Isa.  i:»:  Ifv 


224  THJi    PROVERBS    OF    bOLOMoN.  [cti.  XXV. 

u.  {As)  tlio  liciivc'ijs  for  lieiglit,  aii«l  the  vdvxn  for 
depth, 

(So)  is  tlio  heart  of  kiugs  unsearchable. 

4.  Take  away  the  dross  from  the  silver, 

And  there  will  come  forth  a  vessel  for  the  reiiner. 

5.  Take  away  the  wicked  I'rom  the  presence  of  the 

xlud  his  throne  will  be  established  in  righteousness. 

0.  Display  not  thyself  in  the  presen.ce  of  the  king, 

And  stand  not  in  the  place  of  great  men. 

7.  For  better  is  it  that  one  shoidd  say  to  thee — 
''Come  np  hither,'' 

Than  that  thou  shouldst  be  put  lowei', 

In  the  presence  of  the  prince,  whom  thine  eves  be- 
hold. 

!S.  Go  not  Ibrth  hastily  to  contejition. 

J^est  {thou  know  not)  what  to  do  in  the  v\\^\  ihereol'. 

AVhen  thy  neighbor  hath  put  thee  to  shimie. 

U.  Plead  thy  cause  with  thy  neighbor  ; 

But  reveal  not  the  aecrets  of  anothei'. 

10.  Lest  he,  who  heareth  it,  re|)roacli  thee. 
And  thj  infamy  depart  not  Ironi  thee. 

11.  {As)  golden  fruit  in  baskets  of  silvei'. 
{So)  is  a  word  spoken  at  the  ]n-oper  time. 

3.  As  in  despotic  governments  the  king  is  responsible  to  no  one 
for  his  designs  or  acts,  he  need  not  communicate  his  intentions  to 
others,  either  for  counsel,  sympathy,  or  support.  If  he  chooses  to 
keep  his  o^\'n  secrets,  he  can  do  so  with  perfect  impunity. 

7.  Comp.  our  Lord's  parable,  Lu.  14:8-10.  Matth.23:]2.  Tlinl 
one,  i.  0.  that  he,  who  has  Veen  deputed  to  arrange  the  guests  at  ta- 
ble, should  say,  itc. 

11.  Although  the  expression  "apples  of  gold  in  pictures  of  sil- 
ver," in  «Mir  Eng.  Vers,  is  very  beautiful,  the  meaning  conveyed  by 

<>.  *' Anoga/e  not  /loiior,'"  Holdcn  —  "■lioiwr  nol  /////self,"  IJoothr. — "affect  not 
grandeur,"  Frencli. 

II.  "  ,7  mord  fitli/  siwi.cn  in  its  srnsim  if  /i/w  app/es  oj'  go/d  in  ciiriousli/  ivrovg/it 
baskets  o/si/ver,"  Hoklen— "  l.i/,e  apples  of  gold  among  Jigitres  of  si/uer,"  Bootlir., 
Noyes — *' among  picture,  iw/-/,-  of  silver,"  Suart. 


CH.  XXV.]  TIIK    I'liuVKKHS    (IK    S(>f,(»AI(»N.  225 

.12.    (^.s-)  ail  cai-riiii;'  n['  ^oM,  aii'l   an   oiiiaiiicnt  «»1" 
lino  gold, 

(So)  is  11  wise  ivprovcr  \>>  an  alU'nli\i'  cai'. 


it  JK  not  very  clear.  Tlic  Sept.  lenders  llic  cImiiso,  '•an  api^lo  df 
f^uld  in  a  sardine  (cornelian)  collar."  A'vilg.  "  Aiiples  of  gold  i)i 
beds  of  silver."  Stuart  supposes  tlic  conipari.son  to  refer  to  a  t^ar- 
uient  of  precious  stuir,  on  which  was  embroidered  golden  apph-s 
among  picture  work  of  silver.  It  seems  most  probable  that  it  refers 
to  some  kind  of  fruit  resembling  gold  in  its  ricli  yellow  color,  just 
as  Ave  speak  of  the  golden  harvest.  The  fruit  intended  could  hardly 
iiave  been  the  aj>ple,  because  the  apples  of  the  Levant  are  extremely 
l)Oor,  and  uninviting  both  in  their  appearance  and  tasle.  It  i.s  dif- 
ferent with  the  orange;  but  the  climate  of  Palestine  is  not  favorable 
to  the  cultivation  of  that  delicious  and  beautiful  fruit:  and  it  is 
neither  abundant,  nor  very  good.  That  variety  of  leraon  called 
citron,  on  the  contrary,  attains  its  highest  perfection  in  that  country, 
is  very  abundant  and  highly  esteemed.  This,  according  to  the 
consentient  testimony  of  Jewish  writers  and  the  probability  of  the 
ca^e,  is  the  fruit  here  intended,  and  always  to  be  unders'tood  by  the 
Hebrew  word  here  translated  in  our  Eng.  Vers.  "  apple."  As  it  is 
not  entirely  certain,  however,  that  this  is  the  specific  article  in- 
tended, I  have  preferred  to  employ  a  general  terju  By  the  Heb. 
word  rnvati'Q,  vias/ipkioth,  is  here  most  probably  intended  orna- 
mental baskets  made  of  silver  net-work,  in  which  beautiful  and  de- 
licious fruits  were  served  v\),  particularly  at  royal  banquets,  and 
through  the  elegant  texture  of  which  the  fruit  was  set  off  to  the  best 
advantage.  The  comparison  teaches  that  an  agreeable  medium 
creatly  enhances  the  attractiveness  of  truth:  that  appropriate  words, 
uttered  at  a  fitting  time,  are  sure  to  be  acceptable  and  effective. 
The  proper  iiriic — i.  e.  seasonably,  ojiportunely.  The  Margin  reads, 
"upon  his  (its)  wheels,"  i,  e.  with  celtrity,  quickly.  But  rjDN, 
aphunav,  would  come  more  naturally  as  a  segliolate  noun  from  jfij^, 
uphen,  lime,  season,  than  from  jaiX,  opkau,  a  irhccl,  and  it  makes  bet- 
ter sense.  This  rendering  is  supported  also  by  the  Vulg.  Arabic 
and  Symm.     Conip.  cli.  15:  13. 

12.  "So  far  from  disliking  the  person  who  properly  reproves 
him  for  his  misconduct,  a  man  of  teachable  and  good  dispo.sition 
will  esteem  such  an  one  as  much  as  if  he  had  presented  him  with 
any  valuable  ornament.  (French.)    See  Pe.  141:  5. 
20 


226  THE  PROVERBS  OP  SOLOMON.     [cH.  XXV. 

lo.   (As)  the  cokl  of  snow  in  the  time  of  harvest, 

(So)  is  a  faithful  messenger  to  those  who  send  him ; 

For  he  refreshetli  the  soul  of  liis  masters. 

14:.   (As)  clouds  and  wind  without  rain,- 

(So)  is  tlie  man  who  boastetli  of  a  deceitful  gift. 

15.  By  long  forbearance  is  a  prince  appease<l ; 
And  a  soft  tongue  breaketh  the  bone. 

16.  Hast  thou  found  honey  ^  eat  (only)  what  is  suf- 
ficient ; 

Lest  thou  be  surfeited  with  it,  and  vomit  it  up. 

13  Snow  was  xised  in  ancient  times  where  it  could  be  had,  as 
ice  is  among  us,  fur  cooling  Avines  and  other  drinks  during  the  sum- 
mer season.  The  Greeks  and  Eomans  derived  the  custom  from  the 
Asiatics.  Pkitarcli  describes  the  manner  in  which  they  preserved 
the  snow  for  this  purpose,  by  covering  it  with  straw  and  coarse 
cloths.  They  had  their  snow-houses,  as  we  have  our  ice-houses. 
Snow  was  deemed  preferable  to  ice,  because  it  was  thouglit  that 
drinks  cooled  with  snow  were  more  agreeable  and  refreshing  than 
those  in  which  ice  was  put.  Snow  packed  away  in  a  mass  consoli- 
dates into  an  ice  colder  and  less  easily  melted  than  common  ice. 
Mount  Herraon  was  always  covered  with  snow,  and  consequently 
furnished  an  abundant  supply  to  the  inhabitants  of  the  adjacent 
country;  whence  it  was  frequently  carried  to  Tyre.  The  prompt- 
ness, fidelity  and  alacrity  of  tlie  faithful  messenger,  affords  to  his 
employers,  satisfaction  and  gratification,  as  the  cooling  properties 
of  snow  are  grateful  and  refreshing  in  the  hot  season  of  the  year. 

14.  Clouds  and  wind,  when  unaccompanied  with  refresliing 
showers,  disapiioint  expectation.  In  like  manner,  he  who  promises 
to  make  valuable  presents,  and  boasts  of  what  he  is  going  to  do, 
but  fails  to  fulfil  his  promises,  disappoints  the  reasonable  expecta- 
tions of  him  to  whom  these  promises  are  made.  It  is  l;ad  to  pro- 
mise and  deceive:  it  is  far  worse  to  promise  v>nth  tlie  intention  (o 
deceive. 

15.  Brenle'ih  the  lour  is  a  vivid  image  descriptive  of  tlie  i^owcr 
wliich  mildness,  gentleness  andforbearance  liave  in  overcoming  ob- 
stinacy and  allaying  irritation  of  feeling.  A.  bone  is  a  hard  sub- 
stance; but  hard  as  it  is,  a  soft  tongue — mild,  persuasive  language, 
has  power  to  break  it. 

16.  In  ch.  24:  13,  Solomon  invites  us  to  eat  honey.     Here,  how- 


en.  xxv;]       THE  proverbs  of  solomon.  227 

17.  Lot  thy  foot  be  seldom  iir  the  house  of  thy 
neighbor ; 

Lest  he  become  weary  of  tliee,  and  (then)  liate  thee. 

18.  (Like)  a  war-clnb,  and  a  sword,  and  a  shar])- 
pointed  arrow, 

Is  tlie  man,  wlio  bearetli  false  witness  against  his 
neighl)or. 

19.  (Like)  a  broken  tooth  and  a  dislocated  foot, 

Is  confidence  in  a  perfidious  num  in  the  time  oi' 
trouble. 

20.  (As)  he,  who  taketh  off  a  garment  in  cold  wea- 
ther; 

(And  as)  vinegar  (poured)  upon  natron, 
(So)  is  he,  who  singeth  songs  to  (one  of)  a  heavy 
heart. 

ever,  he  evidently  designs  to  impose  a  restraint  on  the  appetite. — 
only  what  is  sufficient  being  opposed  to  an  excessive  and  hurtful 
indulgence.     This  aphorism  is  doubtless  intended  to  inculcate  tern 
perance  and  moderation  in  the  enjoyment  of  earthly  and  sensuous 
pleasures  of  every  kind.     (mUpn,  Hiph.  preter.  2d  per.  with  suffix 

Xf.) 

17,  This  rule  illustrates  some  of  our  own  proverbs,  which  have 
lost  nothing  of  their  significance  by  traditional  usage,  "  Too  much 
of  a  good  thing,"  "Familiarity  breeds  contempt,"  etc. 

19,  A  broken  toolh  and  dislocated  foot  produce  pain,  uneasiness, 
irritation  and  inconvenience.  Similar  effects  result  from  misplaced 
confidence  in  a  pretended  but  faithless  friend. 

20.  Nairon — or  soda,  Heb.  nn;_,  nclkcr,  Sept.  and  Symni.  i^czfntv^ 
Vulg.  vitruT/i.  The  Hebrew  word  occurs  only  twice  in  the  Old  Test, 
viz.  here  and  in  Jere.  2:  22,  and  in  both  places  it  is  translated  in 
our  Eng.  V^ers.  mire.  But  the  natron,  natj'vvi,  nilruvi  or  nitre  of  tlio 
ancients,  was  not  the  substance  now  denominated  ndre  or  sal/pel/ c; 
for  this  is  a  neutral  salt  (nitrate  of  potash)  and  hence  will  not  efFi^r- 
vesce  with  an  acid,  like  vinegar.  It  was  tl'e  native  mineral  alkali, 
(not  the  vegetable  alkali,  which  is  called  IJoriik  (nni),  i^oap,  Jere. 
2:  22.  Matt.  3:  2.)  denominated  by  cbem'isis  ihc scsipn-r.arboiu/lt:  of  .'io- 
ihi;  wliifh  violently  clTervcscos  when  vinegar  or  any  strong  acid  is 
poured  upon  it.     It  is  found  native  in  some  parts  of  Syria  and  the 


228  THE  PROVERBS  OP  SOLOMON.    [CH.  XXV. 

21.  If  thine  enemy  hunger,  give  him  bread  to  eat ; 
And  if  he  thirst,  give  him  water  to  drink, 

22.  For  thou  wilt  heap  coals  of  fire  on  his  head  ; 
And  Jehovah  shall  reward  thee. 


East,  and  especially  in  Egypt,  from  whence  it  is  exported,  and 
serves,  when  mixed  with  oil,  as  soap  to  the  present  day  in  the  East. 
The  meaning  of  the  proverb  is,  that,  as  an  acid  poured  upon  an 
alkaline  substance,  so  is  the  singing  of  merry  songs  to  one  of  a 
heavy  heart.  It  is  untimely,  inappropriate,  incongruous,  unsuita- 
ble, and  so  far  from  cheering,  or  soothing,  it  only  irritates  the  mind 
and  wounds  and  disturbs  the  feelings  of  the  afflicted  person,  thus 
aggravating  instead  of  relieving  his  grief.  Vinegar. — This  word 
should  here  and  elsewhere  when  it  occurs  in  the  Scriptures,  be  un- 
derstood in  its  strictly  etymological  sense,  of  soivr  loine,  (from  the 
French  vin,  wine  and  aigre,  sour,)  used  by  the  poorer  people  of  the 
East  as  a  common  beverage. 

21,  22.  These  verses,  with  the  exception  of  the  last  clause  in  v. 
22,  are  quoted  verbatim  by  St.  Paul  from  the  Sept.  version.  (See 
Eom.  12:  21.  Comp.  also  Matt.  5:  4.3,  44.)  Such  a  quotation  by  an 
inspired  Apostle,  not  only  attests  the  divine  inspiration  and  au- 
thority of  this  book,  but  clearly  shows  that  the  same  rule  of  duty 
as  it  regards  the  treatment  which  we  are  to  manifest  towards  our 
enemies,  is  found  in  both  Testaments.  The  law  of  love  is  not  set 
forth  more  spiritually  or  comprehensively  in  any  single  precept  of 
our  Saviour  or  his  Apostles,  than  it  is  in  this  passage.  There  is 
some  difference  of  opinion  among  Commentators  in  regard  to  the 
import  of  the  figurative  expression,  "  to  heap  coals  of  fire  on  the 
head."  That  the  idea  oipain  is  involved  in  it,  all  are  agreed.  The 
Oriental  style  which  abounds  in  strong  expressions,  contains  many 
kindred  forms  of  speech,  in  which  this  idea  is  prominent.  Tims 
the  Arabians  say,  "  he  roasted  my  heart,"  or  "  he  kindled  a  fire  in 
my  heart,"  meaning  that  he  inflicted  pain.  In  Pirke  Ar.  the  phrase 
"coals  of  tlie  wise,"  is  equivalent  to  "cutting  jests  which  give 
])ain."  In  4  Ezra  IG:  54,  occurs  the  following  passage,  "Coals  of 
iire  shall  burn  on  the  head  of  liim,  who  denies  that  he  has  sinned 
against  God."  But  the  question  arises,  is  the  pain  caused  by  shame 
and  contrition  for  misconduct  here  intended  V  Or  is  it  the  anguish 
arising  from  the  j)unishment  incurred  for  nusconduetV  1.  Several 
of  the  Greek  fathers,  and  most  of  the  early  modern  commentators, 
regard  the  figure  as  <-hi)>1<>v«-<1 


OH.  XXV.]  THE    PROVERHS    OF    HOLOMON.  229 

23.  (As)  the  north  wind  l)i'ini^'L'th  i<»rtli  rain, 
So  a  backbiting  ton^ui',  aii  anu'ry  conntcnanot'. 

24.  It  is  l)ottiT  to  (IwL'll  in  tlui  corner  <>f  the  lioiise- 
foj-). 

Than  with  a  contentions  woman  in  a  hiri;'e  house. 

25.  (As)  cold  water  to  a  thirsty  S(ju], 
So  is  good  news  from  a  far  country. 

26.  (As)  a  troubled  fountain  and  a  corrui)ted  sprinii", 
(So)  is   a  righteous   man   falling  down   before  the 

wicked. 

/■//i!,  <le$l.ruclivc  power  of  living  coals,  and  view  it  as  emblematical 
of  the  punitive  vengeance  of  God  inflicted  on  the  wicked.  Such 
is  the  import  of  the  expression  in  Ps.  140:  10.  Ezek.  10:  2.  4  Ezrsi 
16:  .54.  According  to  this  interpretation,  the  meaning  of  the  pro- 
verb is,  '  If",  notwithstanding  your  kindness, "your  enemy  perseveres 
ill  his  liatrcd  and  injurioiis  treatment  of  you,  you  will  by  these  acts 
of  kindness,  greatly  aggravate  his  just  doom,  Avhile  you  will  receive 
the  reward  appropriate  to  your  forgiving  and  benevolent  disposi- 
tion '  2.  Nearly  all  the  later  commentators,  however,  regard  the 
language  as  an  image,  not  of  the  consuming,  but  of  the  vieltl/io 
power  of  coals.  The  metaphor  is  supposed  to  be  taken  from  the 
fusing  of  metals  in  a  crucible  by  means  of  hot  burning  coals.  Ac- 
cording to  this  view,  the  meaning  is,  'Thou  shalt  inflict  upon  him 
a  s,'-nsible  pain,  yet  not  to  harm  him,  but  to  melt  down  and  dissolve 
his  enmity — to  fill  him  with  a  tormenting  yet  salutary  sense  of 
shame, *at  his  misconduct,  and  soften  his  hard  heart  to  coiitri.tion 
and  kindness  '  The  latter  interpretation  is  preferable,  because  most 
consonant  wjih  the  context  both  here  and  in  Romans,  and  also  with 
the  whole  fenor  of  the  Gospel. 

23.  Brhiiidh  foiih. — This  is  the  marginal  rendering  of  the  verb, 
and  is  required  by  the  parallelism.  It  is  also  the  rendering  of  all 
the  ancient  versions  except  the  Yulg.  and  Symm.;  and  of  nearly  all 
modern  commditators.  The  same  verb  is  implied  in  the  second 
clause. 

26,  A  IrouMcJ  jountain  is  a  fountain  or  cistern  stirred  up,  and 
rendered  feculent,  turbid  and  unfit  for  use.  Such  a  spring  or  body 
of  water  disappoints  the  expectations  of  the  thirsty  travelk-r,  and 
fills  him  Avith  grief.     So   it  is   a  disappointment  and   grief  to  the 

pious  man  to  witness  the  virtuous  and  g 1  oppressed  or  ruined  by 

the  unprincipled  and  corrupt. 
20^1'- 


230  THE  PROVERBS  OF  SOLOMON.    [CH.  XXV. 

27.  (As)  it  is  not  good  to  eat  iniicli  hoiiey, 

(So)  the  searching  after  one's  own   glory  is  weari- 
some. 

28.  A  man  who  (hath)  no  rule  over  his  own  spirit, 
Is  (like)  a  city  that  is  broken  clown  and  without  walls. 


27,  See  v.  16.  Honey  was  far  more  important  as  an  article  of 
food  formerly  than  it  is  at  present.  Then  there  was  no  sugar  man- 
ufactured, and  consequently  honey  was  extensively  used  in  the 
place  of  it.  The  noun  "n::?,  kabcd,  here  occurs  in  the  same  con- 
nexion in  two  different  senses  by  figure  antanaclasis,  as  in  ch.  14: 
24;  first  in  i\iQ  ^ew^e  oi  glory,  honor ;  and  then  adjectively  in  the 
sense  of  weighty,  burdensovie,  wcariscvic,  (from  "^ID,  Inbed,  to-be 
weighty,  troublesome,  wearisome,  burdensome.)  An  imperfect  imitation 
of  the  line  in  English  so  as  to  preserve  the  assonance  would  be," 
"  The  search  of  weighty  things  is  weighty," — the  term  vciphty  be- 
ing taken  in  the  first  case  in  the  sense  of  important,  and  in  the  sec 
ond,  in  the  seuse  of  heavy,  burdensome,  wiearisomr.  So  Bp.  Cover- 
dale:  "Like  as  it  is  not  good  to  eat  much  honey,  even  so  he  that 
will  search  out  high  things,  it  shall  be  too.  heavy  for  him."  One's 
own  glory — literally,  their  own  glury,  i.  e.  honor,  reputation. 

28.  Self-government  is  the  most  important  and  at  the  same  time 
the  most  difficult  to  be  acquired,  of  all  governments.  "  The  man 
who  has  no  com.mand  over  his  passions,  especially  over  his  anger, 
lies  open  to  the  assault  of  every  invader;  any  one  may  exasperate 
and  tonpent  him,  and  rob  him  of  his  comfort,  hia  peace,  and  his 
reason  at  pleasure;  every  temptation  seduces  him  into  sin;  and  the 
most  trifling  concerns  involve  liim  in  Ihe  most  serious  contests." 
(Scott.) 

27.  "  Bui  to  srarctitficir  own  glory  is  glorious,"  Holden — "  Hio  f  tie  cou/empf  of  honor 
it  frcnu  honor  "  nnotlir. 


CHAPTEE  XXVI. 

1.  As  snow  in  summer,  and  as  rain  In  ]iarv(St, 
So  lionor  is  not  becominir  to  a  fool. 


i.  Rain  in  Palestine  is  confined  principally  to  the  autuninal  aud 


on.  XX VT.]        TlIK    PROVERBS    OF    SOI.OMON.  281 

2.  As  tho  s])!!!'!^)^  ill  wiiiKlcriiiu-,  as  the  swallow  in 
fljiug, 

So  a  curse  {uttered)  without  cause,  shall  not  c<'iiie. 

3.  A  whip  lor  the  horse,  a  liridle  for  the  ass,, 
And  a  rod  for  the  hack  of.  fools. 

4.  Answer  not  a  fool  according'  1<»  his  folly; 
Lest  thou  also  become  like  him. 

5.  Answer  a  fool  accordiiiii;  to  his  folly  ; 
Lest  be  become  wise  in  his  own  eves. 


winter  months.  It  rarely  falls  in  harve*t  time,  when  it  is  regarded 
as  not  only  unseasonable,  liut  as  exceedingly  inconvenient  and  in- 
jurious, since  it  interrupts  the  labors  of  the  reaper  and  damages  the 
crop.  So  it  is  unsuitable  and  out  of  place  to  bestow  that  respect 
and  honor  which  are  justly  due  to  the  wise  and  good,  upon  one  who 
by  his  folly  or  his  wickedness,  or  both  cou)liined,  shows  that  he  is 
entirely  unworthy  of  them.     Comp.  v.  8. 

2.  As  the  sparrow  and  the  swallow  in  their  rapid  flight  quickly 
disappear,  so  is  it  with  a  causeless  curse.  Pronounced  without  rea- 
son, it  will,  fail  to  take  effect;  it  Avill  not  hit  the  mark;  it  will  not 
reach  the  injured  party,  but  pass  swiftly  away  without  leaving  a 
trace  behind.  (Instead  of  wS,  net,  the  Kcri  reads  iS,  "shall  come 
ujoi,.  hhn,"  viz.  upon  the  fool  who  utters  it.  DvA  the  te.xtual  reading 
suits  the  comparison  much  better.) 

3.  A  rod  is  as  appropriate  for  tlie  correction  of  foois,  as  a  whip 
is  for  the  horse  or  a  bridU;  for  the  ass.  dT.mp.  eh.  10:  13.  19:  21). 
see  Ps.  '{S:  9.  • 

4.  5.  The  opposite  directions  given  in  these  two  precepts  are 
suppo-ed  by  some  commentator.s  to  indicate  the  course  wiiich  a  man 
should  pursue.towards  the  s.ame  individual  at  different  times  and 
under  different  circumstances.  Thus:  '  Answer  not  a  fool,  &c.,  when 
he  is  in  a  passion,  cr  intoxicated  with  liquor;  for  in  that  case,  you 
will  be  guilty  of  the  folly  of  "  casting  pearls  before  swine."  r>ut 
answer  a  fool,  tfec,  when  he  is  calm  and  sober, and  in  a  proper  state 
of  mind  to  be  benefitted  by  what  you  say  to  him,  then  is  the  time 
to  convince  him  of  tlie  folly  and  impropriety  of  his  conduct.'  But 
the  majority  of  interpreters  adopt  a  more  probable  and  satisfactory 
mode  of  reconciling  the  ap[)arfntly  conflicting  proverbs.  They  in- 
terpret the  phrase  nrxordivg  io  in  difllerer.t  senses.  In  ver.  1,  Hk- 
Hebrew  particle  Ko.idh  is  understood  to  denote  5t'/r/////i./''.     Answer. 


282  THE    PllOVERBH    OF    SOLOMON.       [CH.  XXVI 

(1.  He,  who  seiidetli  a  message  by  the  hand  of  a  fool, 
Oiitteth  r)ff  the  feet,  and  drinketh  damage. 
7.  (As)  the  legs  of  a  lame  {7nan)  are  weak. 
So  is  a  proverb  in  the  month  of  fools. 

5.  As  the  binding  of  a  stone  in  a  sling: 
So  is  he,  who  giveth  honor  to  a  fool. 

not  a  fool  /'/  ///^;  jnanncr  of  his  foUy,  i.  e.  witli  folly  similar  to  liis, 
by  saying  silly  or  passionate  or  scurrilous  things,  as  he  does;  for 
til  is  would  but  convert  a  wise  man  into  a  fool.  "If  a  fool  boast  of 
himself,  do  not  answer  him  by  boasting  of  .thyself.  If  he  rail  and 
talk  passionately,  do  not  thou  rail  and  talk  passionately  tco.  If  he 
tell  one  great  lie,  do  not  thou  tell  another  to  match  it.  If  he  calum 
niate  thy  friend,  do  not  answer  him  in  liis  own  language,  lest  thou 
be  like  him."  (Henry.)  In  ver.  5,  the  same  particle  is  understood 
to  denote /t/wo-s-  and  propridy.  'Answer  a  fool  in  the  manner  which 
his  folly  deserves  and  demands,'  so  as  to  expose  it,  and  convince 
the  author  of  it,  thati  he  may  be  profited  by  the  rebuke. 

6.  He  who  sends  a  message  to  another  by  a  fool,  so  far  as  any 
benefit  may  be  expected  from  it,  does  the  same  as  if  he  \rere  to  cut 
off  tlie  messenger's  feet;  and  besides,  in  consequence  of  his  impru- 
dence in  employing  an  incompetent  and  untrustworthy  person,  he 
suffers  positive  damage  by  having  his  message  delayed,  misappre- 
hended or  perverted.  The  phrase  to  flrinJ:  (lamatic,  sig.  metaphori- 
cally to  .s)///6V  iirjiiry.  Gesenius  renders  the  verse  thus:  "  He  cuttelh 
off  (his  own)  feet;  he  dwnketh  damage,  who  sendeth  a  message  by 
the  hand  of  a  fool."  So  Dr.  Scott:  "He  who  employs  an  ignorant 
and  worthless  man  in  any  important  business,  as  it  Avore,  cuts  off 
his  own  feet,  puts  himself  to  much  pain,  disables  himself,  and  re- 
tards his  affairs;  and  he  can  expect  nothing  but  disappointment, 
vexation,  and  damage  in  abundance,  as  the  recompense  of  liis  folly." 

7.  (v\)1,  Kal  perf.  of  SSi,  probably  put  for  .^hn=.;4S^  Itniigl  t 
as  to  form  be  more  easily  made  from  n^T,  Piel.  But  the  signifiea 
tion  is  that  of  Kal,  and  properly  belongs  there,  unless  we  suppose 
tlie  Piel  to  be  used  in  the  same  eense.) 

8.  To  bind  a  stone  to  a  sling,  and  then  expect  it  1o  doexecution, 
would  be  preposterous  in  the  extreme.  Not  less  so  is  it  to  collar 
]j<mor  on  a  foi  1,  and  expect  good  to  result  froni  it,  either  to  him,  oi- 

8  '•  Likr  tlieputtin-i  into  a  purse  a  slune  of  the  heap,"  French—*  Aik'e  who  puts  a 
'  purse  of  gems  upon  a  heap  of  stones," 'Soyes. 


CH.  XXVl.]        THE    PROVERTJS   OF   SOLOMON.  233 

0.  (As)  a  tliorn  l)raiicli  lakcn  u])  l)y  tlic  hand  <»t'  a 
drunkard. 

So  is  a  ])r()verl)  hi  the  nioiitli  u\'  ii.xds. 

10.  (As)  an  ari'ow  that  woiindetli  every  <»n(', 

(So)  is  he,  who  hiretli  a  fool,  and  he  who  liireth  way- 
farers. 

11.  As  a  dog  returneth  to  his  vomit. 
(So)  a  fool  repeateth  his  folly. 


to  any  one  else.  The  marginal  reading,  "  putteth  a  precious  stone 
in  a  heap  of  stone*,"  is  preferred  by  several  commentators.  Ac- 
cording to  this  rendering  the  meaning  would  be,  that  the  value  of 
honor  be?? towed  on  a  fool  is  lost,  like  a  precious  stone  covered  up  in 
a  promiscuous  heap  of  rubbish.  The  rendering  in  the  text  is  sup- 
ported by  the  Sept.  and  Syr. 

9.  A  thorn-branch  in  the  liand  of  a  drunkard  is  sure  to  inflict 
injury  on  him,  and  may  probably  do  harm  to  others;  so  a  fool's 
words  will  be  very  apt  to  injure  both  himself  and  others. 

10.  The  Hebrew  text  of  this  verse  is  uncertain,  antl  the  rpeaning 
of  nearly  every  word  is  doubtful.  The  words  D"^,  ''^^^  "^^^H"?.  I'le- 
rholel,  and  ''\yz',  xokcr,  have  various  significations,  and  neither  the 
context  nor  the  construction  clearly  indicates  their  import  in  this 
place.  The  won!  3-1,  ral^,  properly  signifies  7)i,vch,  manij;  then, 
larsfc,  great,  from  which  comes  the  substantive  meaning,  c/iicf]  vias- 
tcr.  These  are  its  ordinary  significations.  But  in  Job  IG:  3,  the 
plural  r 3"^,  rabb'iv,  is  rendered  by  all  the  ancient  versions,  "his 
(God's)  arrows,"  from  the  secondary  meaning  of  the  verb  33^,  ra 
hah,  to  ihaut.  That  signification  is  appropriate  here,  and  it  is  ac- 
cordingly so  rendertd  by  Stuart.  The  import  of  the  proverb  ap- 
pears to  be,  that  a  man,  in  transacting  any  important  business, 
should  employ  those  to  assist  him,  who  are  known  to  be  capable 
and  M'cll  acquainted  with  it,  and  not  imknown,  ignorant,  incompe- 
tent and  irresi)onsible  persons.  The  employment  of  the  latter  is 
like  an  arrow  which,  if  poisoned,  may  seriously  wound  tlio.se  who 
handh;  it,  as  well  as  those  against  whom  it  is  sent. 

11.  Asa  dog  repeatedly  eats  the  filthy  food   whieh   produces 


10.  "  The  great  Hod  that  formed  all  things,  Ixdh  rewardeth  ttu-Joot,  and  rewardeth 
tlie  transgressors,"  K.  V.,  Hol(teii  "  ./  great  man  terrijieth  ereri/  one  ivlien  lie  hirelh 
foots— when  tie  hireth  trans^resssors,''  French—"  ./  ni.iiter  hrhn-seeen/  thing  to  funs; 
but  i  c  who  hires  foots  hires  wny.fairers,"  N'oye^, 


234  THE   PROVERBS    OP   SOLOMON.        [CH.  XXVI. 

12.  Seest  thou  a  man  wise  in  his  own  eyes? 
There  is  more  hope  of  a  fool  than  of  him. 

13.  The  sluggard  saith,  ''•There  is  a  lion  in  the  way ; 
"There  is  a  lion  in  the  street.'* 

14.  (As)  the  door  turneth  upon  its  hinge. 
So  (doth)  the  sluggard,  upon  his  bed. 

15.  The  sluggard  hideth  his  hand  in  the  dish ; 
It  is  wearisome  to  liim  to  raise  it  to  his  mouth. 
10.  The  sluggard  is  wiser  in  his  own  eyes, 
Tlian  seven  men,  who  can  render  a  reason. 

IT.  (As)  he,  who  layeth  hold  on  the  ears  of  a  dog, 
(So)  is  he,  who,  passing  by,  becomes  engaged  in  a 
quarrel  not  his  own. 

18.  As  one,  who  feigneth  himself  mad, — 
Who  casteth  about  darts,  arrows,  and  death  ; 

loathing  and  vomiting,  so  the  fool  repeats  his  nonsense.     Comp. 
2  Pet.  2:  22. 

14.  Doors  anciently  turned  upon  vertical  pivots,— hinges  not 
being  then  in  use,  nor  are  they  used  in  Syria  at  the  present  day. 
As  the  door  moves  07i  but  not  from  its  hinge  or  pivot,  so  the  sluggard 
moves  o/i  but  not  from  his  bed.  He  lies  on  one  side  till  he  is  weary 
of  that,  and  then  turns  to  the  other,  but  still  is  in  his  bed.  (3*on, 
Kal  fut.  of  35D,  Chaldee  form.) 

16.  The  sluggard  can  offer  more  plausible  arguments  to  justify 
his  disgraceful  conduct,  than  many  Avise  and  good  men  can  present 
in  favor  of  a  correct  course  of  action.  There  is  a  lion  in  the  streets; 
it  is  too  hot  or  too  cold;  too  wet  or  too  dry;  too  early  or  too  late; 
time  enough  yet,  or  the  opportunity  has  passed  hy  :  and  so  on  ad  iu- 
flnituvi.  The  number  icveii  is  equivalent  to  viany — a  definite  being 
put  for  an  indefinite  number. 

17.  The  irritable  and  savage  disposition  of  the  dog  is  the  foun- 
dation of  this  beautiful  proverb.  He  who  seizes  a  dog  by  the  ears, 
voluntarily  and  unnecessarily  exposes  himself  to  personal  injury. 
Dogs  in  the  East  are  very  wild  and  ferocious.  He  Avho,  a  mere 
passer  by  and  uninterested  spectator,  war?nly  engages  in  a  quarrel 
with  Avhich  he  has  no  parliculur  (•o?i(;(  rn.  will  ]i;i.ve  cause  to  repent 
of  his  foUv. 


CH.   XXVI.]         THE    I'RoYKUliS    OF    .SOI,(..M(»N.  235 

11).  Ho  i^^  the  iiuiii,  who  (k'Ct'ivt'th  his  ii(.ML';hlM.r, 
xVml  sdith,  '^  Am  1  not  in  sport  T' 

20.  Wheiv  there  is  no  wood,  the  fire  i!;oetli.  out; 

So  wliere  there  is  no  tale-bearer,  contention  ceasetli. 

21.  As  a  coal  to  burning  coals,  and  wood  to  lire. 
So  is  a  contentions  man  for.kindlinijj  strife. 

22.  The  words  of  a  tale-bearer  are  like  dainties  ; 
And  they  go  down  to  tlie  cliaml)ers  of  tlie  Ixxly. 

23.  {As)  drossy  silver,  spread  over  an  eartlien  vessel, 
{So)  are  warm  lips  with  an  evil  heart. 

2-1:.  He,  who  hatctli,  dissembletli  witli  his  Hjis  ; 
And  layetli  u})  deceit  within  him. 
25.  When  lie  speaketli  fair,  trust  liim  not ; 
For  seveii  abominations  are  in  his  lieart. 
2C^.  {His)  hatred  is  covered  by  deceit; 
{But)  his  wickedness  shall  be  disclosed   before  the 
congregation. 

27.  He,  who  diggoth  a  pit,  shall  fall  therein  ; 
And  he,  who  rolleth  a  stone,  it  will  return  ni)on  him. 

28.  A  lying  tongm)  hateth  {those,  who  have  been) 
crushed  by  it; 

And  a  Mattering  mouth  worketh  ruin. 

~     22.  Seech.  18:  8.  20:  30. 

23.  An  earthen  vessel  covered  over  or  glazed  with  drossy  silver 
is  made  to  appear  valuable,  while  it  is  really  worthless.  So  ardent 
lips,  giving  warm  kisses,  that  seem  to  indicate  much  affection,  if 
connected  with  disguised  indifference  or  aversion,  are  worthless. 

24.  A  secret  eneinj^  often  endeavors  to  deceive  him  wliom  he  hates, 
by  practising  the  grossest  dissimulation,  and  professing  great  friend- 
ship. 

28.  "  Proprium  liumani  ingenii  csl,odisse  quos  heseris."  Tacitus. 
"It  is  common  for  men  to  hale  those  wliom  thej'  have  injured,"  because 
the  injurious  person  is  conscious  of  having  done  a  wrong  wliich  he 
is  unwilling  to  confess,  and  for  which  he  knows  that  he  has  justly 
incurred  the  displeasure  and  enmity  of  the  injured  party.  This 
adage  is  applicable  not  only  to  sins  of  the  tongue,  but  to  other  of- 
fences likewise.  Sept.  "A  lying  tongue  hateth  truth."  Some  ren- 
der the  adj.  "^1,  dak,  transitively:— "a  lying  tongue  hateth  those 
who  chastise  it." 


23G  THE    PROVERBS    OE    SOLOMON.       [cil.  XXA'IJ 


OlIAPTEK  XXVll. 

1.  i>oast  not  lliy.seir  of  to-nioriow  : 

For  thou  kiiowcst  not  what  a  day  luaj  l)niig  fortli. 

2.  L'A  anotlicr  praise  thee,  aiiil  ii<»t  tliy  own  inonth  ; 
A  stranger,  and  not  thy  own  lips. 

o.  Stone  is  heavy  and  san<i  weigiily; 

But  the  wratli  of  a  fool  is  heavier  than  hoth  <>f  tlieni. 

4.  Wrath  is  cruel,  and  anger  inipetu<-»us  ; 

]>ut  who  is  able  to  stand  before  jealousy  '( 


1.  Events  are  figuratively  described  as  brought  forth  fioni  the 
womb  of  time.  vSee  Jaines  4:  13,  11.  "  Quid  sit  futurum  eras,  fuge 
qu.erere."  "  Avoid  inquiring  "what  may  happen  to-morrow."  All 
attempts  to  pry  into  the  future  are  as  fruitless  as  they  are  foolish. 
Improve  the  present  hour,  which  is  all  you  can  call  your  own. 

2.  "Praise,"  says  Jernier,  "is  a  comely  garment  But  though 
thou  dost  thyself  wear  it,  another  must  put  it  on,  or  else  it  will 
never  sit  well  about  thee.  Praise  is  sweet  music;  but  it  is  nt'ver 
tuneable  in  thy  own  mouth.  If  it  cometh  from  the  mouth  of  an- 
other, it  soundeth  most  tuneable  in  the  ears  of  all  that  hear  it. 
Praise  is  a  rich  treasure;  but  it  will  never  make  thee  rich,  unless 
another  tell  the  same." 

3.  "Ira  furor  brevis  est  animorum;  rege,  qui,  nisi  ))aret, 

Iniperat,  hunc  frienis;  hunc  tu  compisce  catena."  Horace. 
"Anger  is  a  brief  fury  of  mind;  govern  that  with  reins,  Avhich  un- 
less it  obeys,  rules;  do  you  confine  it  with  chains."  The  word 
heavy  is  here  employed  first  in  a  literal  and  then  in  a  moral  sense; 
by  the  figure  antanaclasis,  as  in  Matt.  8:  22,  "Let  the  dead  bury 
their  dead." 

4.  The  })rimary  and  common  signification  of  nk^J^p,  Y-''^*  i^s  jeal- 
ousy, and  it  is  so  rendered  twenty-five  times  in  our  Eng.  Version. 
See  also  ch.  6:  29,  and  the  margin  in  this  place.  In  some  places, 
hoAvever,  it  expresses  more  exactly  the  notion  of  envy,  which  is  in- 
deed the  same  passion  as  jealousy,  though  the  object  and  occasion 
are  different,  f  See  ch.  14:  30.  Eccles.  9:  G.)  If  that  be  the  meaning 
here,  then  the  following  story  related  by  Rabbi  Levi,  will  illustrate 
the  text.  To  two  persons  "  a  certain  king  promised  to  grant  what- 
ever they  should  ask,  and  double  to  him  who  asked  last.     The  cov- 


Ctl.  XXVII.]      THE    PROVERBS    OF    SOL'OMON.  237 

5.  Better  is  open  reproof, 
Than  love  ke])t  concealed. 

6.  Faithfiil  are  the  wounds  oi"  a  Iriend  ; 
But  the  kisses  of  an  enemy  arc  (leceitful. 

7.  The  lull  soul  loathes  tlie  (h"0])pin«;s  (of  the  honey- 
comb) ;         ^ 

But  to  the  hungry  soul  every  bitter  thing  is  swLvt. 

8.  As  a  bird,  that  wandereth  from  her  nest, 
So  is  a  man,  that  wandereth  from  his  place. 
0.   {As)  oil  and  perfume  rejoice  the  heart, 

So  {doth)  the  sweetness  of  one's  friend  {which  springs) 
from  the  counsel  of  the  soul. 


etous  man  would  not  ask  first,  because  he  hoped  for  the  double  por- 
tion; nor  would  the  envious,  that  lie  might  not  benefit  the  other. 
But  at  length  he  requested  that  one  of  his  eyes  might  be  taken  out, 
in  order  to  deprive  his'companion  of  both." 

7.  Soul  is  put  for  person  by  synecdoche.  For  droppings,  Ac,  sec 
ch.  24:  13.  "The  pampered  glutton  loathes  even  luxurious  food; 
but  he  who  is  really  hungry,  will  eat  even  indifferent  food  with  a 
high  relish." 

8  The  bird  that  forsakes  its  nest,  leaves  the  place  where  it  has 
found  shelter,  warmth,  rejiose,  and  safety;  and  exposes  itself  to 
hardship  and  dangers.  So  every  man  has  his  proper  place  in  so- 
ciety, in  which  he  may  be  comfortable,  respected  and  useful.  But 
when  from  discontent  with  his  situation,  from  love  of  change,  from 
an  inordinate  and  misguided  ambition,  or  allured  by  some  visionary 
prospect  of  advantage,  a  man  abandons  his  accustomed  occupation 
and  home  and  friends,  he  is  very  likely  to  exchange  imaginary  for 
real  disquietudes,  and  to  fall  into  temptation  and  a  snare,  destruc- 
tive to  his  usefulness,  comfort  and  happiness,  and  perhaps  to  his 
innocence. 

9.  Oil  and  perfumes  were  formerly,  and  are  still  very  much  used 
in  the  East,  where  a  dry  atmosphere  and  enervating  climate  render 
the  emollient  nature  of  the  one,  and  the  gentle  stimulus  of  the 
other,  exceedingly  grateful,  refreshing  and  invigorating.  So  is  the 
sweetness,  tenderness  or  comity  of  one's  friend,  which  springs  from 
sincere  regard. 

a  •'  So  agreeable  is  the  cuunsel  of  a  pers.m  to  n  friend,"  Durell,  Hoothr  — "  But  the 
sweetness  of  a  friend  is  above  scented  wooil,"  French— "  SiuftV,  too,  is  a  man's  friend 
liij  hearty  counsel  "  Noyes, 

21 


238  THE    PROVERBS   OF    SOLOMON.       [(?H.  XXVII. 

10.  Thy  OY>ii  friend,  and  thy  fathier's  friend  forsake 
not ; 

Into  the  honse  of  thy  brother  enter  not  in  the  day 
of  thy  calamity  ; 

Better  is  a  friend  near,  than  a  brother  far  off. 

11.  Be  wise,  my  son.  and  make  my  heart  ghxd  ; 
That  I  may  give  an  answer  to  him  who  reproachetli 

me. 

12.  The  prudent  (man)  seeth  the  evil,  and  hideth 
himself; 

But  the  simple  pass  on  and  are  punished. 

13.  Take  his  garment,  who  is  surety  for  a  stranger ; 
Yea,  take  a  pledge  from  him,  who  is  bound  for 

strangers. 

14.  He,  who,  rising  early,  with  a  loud  voice  bJess- 
eth  a  friend. 

To  him  it  shall  be  accounted  a  curse. 

15.  A  continual  dropping  on  a  rainy  day, 
And  a  contentious  woman  are  alike. 

10.  In  adyersity  the  ties  of  consanguinity  are  not  always  to  be 
depended  upon.  It  is  only  long-tried  friends  who  can  be  confi- 
dently relied  upon  in  such  circumstances.  Distance  is  apt  to  pro- 
duce indifference  even  among  relations.  Hence  a  true  friend  near 
at  hand  is  more  available  and  beneficial  than  a  brother  far  away. 

11.  Rcjrroackci/i  mc — viz.  with  want  of  care  for  my  child  on  ac- 
count of  his  unworthy  conduct. 

13."  Strangers.  The  plural  is  the  reading  of  several  MSS.  and 
is  supported  by  the  Sept.  and  Vulg.     Comp.  ch.  20:  16. 

14.  Extravagant  aud  ill-timed  praise  and  flattery  are  calculated 
to  awaken  the  suspicion  of  insincerity  and  hypocrisy.  The  fawn- • 
ing  s3'Cophant,  from  his  very  vehemence  and  apparent  earnestness, 
will  be  suspected  of  being  actuated  by  sinister  and  selfish  motives. 
There  is  an  Italian  proverb,  '■  He  who  prai.ses  you  more  than  ho  is 
wont  to  do,  either  has  deceived  you,  or  is  about  to  do  it." 

15  "Such  rains  as  we  have  had,"  says  Dr.  Thompsou,  "thor- 
oughly soak  through  the  flat  earthen  roofs  of  these  mountain  houses, 
and  the  water  descends  in  numberless  leaks  all  over  the  room  This 
continual  dropping — tuk,  tuk— all  day  and  all  night,  is  the  most 


oil.  XXVII.]      THE   PROVERBS   Of   SOLOMON.  239 

16.  lie,  who  can  restrain  her,  may  restrain  the 
wind. 

And  (conceal)  the  oil  on  hisriijjlit  hand  (which)  pro- 
claim eth  (itseJf). 

17.  (As)  iron  sharpeiieth  iron. 

So  a  man  sharpeneth  the  conntenance  of  liis  friend. 

18.  (As)  he,  who  kcepeth  the  %-tree,  shall  cat  the 
fruit  thereof; 

(So)  he,  who  regardeth  his  master,  sliall  be  honored. 

19.  As  in  water  face  (answereth)  to  face  ; 
So  (doth)  the  heart  of  man  to  man. 

annoying  thing  in  the  world,  unless  it  be  the  ceaseless  clatter  of  fi 
contentious  woman."     (runt'O,  Nithpael  part  .of  mil'.) 

16.  By  oil  in  the  text  is  intended  fragrant  oil,  which  makes  its 
presence  known  by  its  agreeable  odor. 

17.  As  iron  is  polished  and  sharpened  by  the  friction  of  iron,  so 
a  man  by  agreeable  and  instructive  conversation  and  cheerful  social 
intercourse,  exhilerates  the  spirits  of  his  friend,  enlivens  his  coun- 
tenance, and  quickens  and  invigorates  his  mental  faculties.  The 
proverb  is  illustrative  of  the  enlivening  and  improving  influence  of 
friendly  and  intelligent  society.     (TTV  is  regarded  by  Gesenius  as 

tlie  Kal  fut.  of  Tin,  put  for  -jn',  and  nn%  in  the  second  clause  as 
the  Hiph.  fut.  of  the  same  verb  formed  after  the  Chaldee  manner  for 
"',n\  Others,  however,  suppose  a  root  T\1Ty,  with  the  same  signifi- 
cation, and  both  words  in  the  Hiph.  fut.  apoc.  the  kamets  in  the 
first  being  inserted  merely  on  account  of  the  Athnach.) 

18.  The  cultivation  of  the  fig-tree  in  Palestine  was  a  profitable 
labor,  and  the  fruit  was  regarded  as  of  great  value  and  importance. 
Proper  attention  to  it  therefore  fitly  illustrates  the  general  reward  of 
fidelity  in  the  relations  of  life. 

19.  As  there  is  an  exact  resemblance  and  correspondence  between 
the  face  of  a  man  and  its  reflected  image  in  water,  so  there  is  a  re- 
semblance between  one  man's  heart  and  another's.  The  same  phy- 
sical, intellectual,  moral  and  emotional  nature  is  possessed  by  both 

Ifi.  "  He  that  hidcth  her  hideth  the  wind,"  11  V.,  Holtlen— "  He  that  would  hide 
her,  may  as  soon  hide  the  wind,"  Bootlir.="  Or  the  right-hand  ointment,  whieh  dis- 
wrrs  i/sri;',"  lioothr.—"  And  conceal  t/te  fragrant  oil,  which  is  upon  his  rii^hf  hand,'' 
;  rend) — *'  And  hit  rigfit  hand  coj/ieth  upon  od,"  Stuart. 


240  THE   PROVERBS   OF    SOLOMON.      [CH.  XXVIT. 

20.  Sheol  and  destruction  are  never  satisfied  ; 
So  the  eyes  of  man  are  never  satisfied. 

21.  (As)  the  crucible  for  silver,  and  the  furnace  for 
gold ; 

So  is  a  man  (proved)  by  the' praise  bestowed  upon 
liim. 

22.  If  thou  shouldst  beat  a  fool  in  a  mortar, 
In  the  midst  of  crushed  wheat,  with  a  pestle ; 
His  foolishness  will  not  depart  from  him. 

23.  Be  diligent  to  know  the  state  of  thy  fiock  ; 
And  look  w^ell  to  thy  herds. 

24.  For  riches  (will)  not  (continue)  forever ;   • 

]^ot  even  a  crown    (enditreth)  from  generation  t<> 
generation. 

25.  The  grass  appeareth.  and  the  tender  herbage 
showeth  itself; 

And  the  herbs  of  the  mountains  are  gathered. 


in  common;  the  same  appetites,  passions,  desires,  hopes,  fears,  af- 
feotiocs  and  sympathies  exist  in  all,  atul  the  same  infirmities,  pre- 
disposition and  liability  to  sin  are  found  in  all.  Hence  \ve  may 
often  rightly  judge  others  by  ourselves,  and  ourselves  by  other>?. 
"  A  man,"  says  Lord  Bacon,  "may  see  himr,elf\^'\\\\Q  fce  looks  upon 
other  men,  as  well  as  Inov-  other  men,  by  considering  his  own  in- 
clinations." Water  poured  into  a  vessel  is  the  only  looking-glass 
in  use  among  many  Eastern  nations  to  this  day.  Castellio  and 
others  translate  the  couplet  thus:  «  As  water  represents  the  face  to 
the  face;  so  does  the  heart,  the  man  to  the  man,"  i.  e.  a  man's  heart 
discloses  to  himself  his  own  moral  character,  as  the  water  by  reflec- 
tion represents  accurately  his  face. 

20,  Insatiableness  is  here  and  in  ch.  30:  IG,  described  as  char- 
acteristic of  sheol — the  invisible  world  personified.  Comp.  Isa.  5: 
14.  (Instead  of  the  textual  reading  m:35\'.  the  Keri  lias  T  il^X,  as 
inch.  15:11.) 

21.  A  crucible  or  refining  pot  will  bring  out  the  pure  silver,  and 
a  furnace,  the  pure  gold.  In  like  manner  the  effect  produced  by 
praise  upon  a  man  is  to  develope  his  real  character. 

23-27.  The  design  of  the  writer  in  these  vcrsc^s  is  to  encourage 
strict  attention  to  business,  first;  on  the  o-round  thnt  the  wealth  we 


on.  xxvir.]     the  proverbs  of  solo.mon.  241 

26.  The  liimbs  arc  for  clotliiii^^:. 

And  {hv  goats  are  the  price  of  tliy  iield  ; 

27.  Yea,  {there  will  he)  goat's  milk  t!iioiii!;li  tor  tliy 
food , 

For  tlie  food  of  thy  household. 

And  (for)  the  sustenance  of  thy  maidens. 

may  possess  we  hold  by  au  uncertain  tenure,  and  we  may  be  de- 
prived of  it,  and  left  in  a  state  of  destitution  at  a  time  of  life  when 
riches  are  most  necessary  to  our  comfort;  secondly,  because  dili- 
gence in  aur  vocation  will  insure  au  ample  remuneration.  The 
illustration  is  drawn,  as  we  might  expect,  from  "pastoral  life,  since 
the  Hebrews  were  chiefly  employed  in  agricultural  and  pastoral  oc- 
cupations. The  small  cattle  of  the  Hebrews  consisted  of  ^hcep  and 
sioats.'^  which  usually  pastured  together.  Hence  the  Hebrew  noun 
ji-si,  <-t^'",  often  includes  both.  Goats  were  formerly,  as  they  are 
still,  highly  esteemed  in  the  East,  particularly  for  their  milk.  This 
is  sweet  and  of  an  agreeable  flavor,  and  forms  a  large  part  of  the 
diet  of  the  people  in  that  part  of  the  world;  thougli  cow's  milk  is 
also  used  during  a  portion  of  the  year. 


CHAPTER  XXYIII. 

1.  The  wicked  fiee  wlien  no  one  jiursueth  ; 
But  the  righteous  are  l)old  as  a  lion. 

2.  ]>ecause  of  the  rebellion  of  a  land,  many  arc  its 
rulers  ; 

But  by  a  man  of  understanding  (and)  knowledge 
(its)  stability  shall  l)e  prolonged. 

1.  Fear  makes  men  cowards;  but  conscious  rectitude  inspires 
confidence  and  courage.  Fearless  as  the  king  of  tlie  forest,  the 
righteous  dare  to  do  anything  but  offend  God.  The  fear  of  him 
drowns  every  other  fear.  The  boldness  and  courage  of  the  lion  in 
facing  his  enemy  are  proverbial. 

2.  Tiie  generic  eignification  of  \KJ^,  pe^lui,  is  transgression  of  law, 
sin,  trespass.     The  specific  meaning  in  this  place,. as  the  context 

21-1- 


242  THE   PROVERBS   OF    SOLOMON.     [CH.  XXVIII. 

3.  A  poor  mau  who  oppressetli  the  needy, 

Is  {like)  a  sweeping  rain,  which  leaveth  no  food. 

4.  Those,  who  forsake  the  law,  praise  the  wicked  ; 
But  such  as  keep  tlie  law,  contend  with  them. 

5.  Evil  men  understand  not  justice  ; 

But  those,  who  seek  Jehovah,  understand  every 
(thing) . 

6.  Better  is  the  poor  (man),  who  walketh  in  his  up- 
rightness ; 

Than  (Ae,  tvho)  is  perverse  {in  his)  ways,  thougli  he 
(be)  rich. 

7.  He,  who  keepeth  tlie  law,  is  a  wise  son  ; 

But  he,  who  delighetli  in  prodigals,  shametli  hiF^ 
father. 

shows,  is  rebellion.  When  a  people  rebel  against  the  constituted 
authority  of  the  country,  and  set  at  defiance  its  law,  they  generally 
become  victims  to  the  tyranny  of  many  rulers,  who  rob  and  phm- 
der  them  for  the  accomplishment  of  their  ambitious  ends.  Whereas 
under  the  administration  of  a  wise,  intelligent  and  virtuous  prince, 
whose  character  is  revered,  and'whose  authority  is  respected,  the 
integrity  of  a  nation  is  preserved,  and  its  stability  and  prosperity 
established  and  perpetuated.  The  Arabs  have  a  current  anecdote 
of  a  wise  man,  Avho  used  this  imprecation  upon  his  enemies,  "May 
God  multiply  your  sheiks," — a  fearful  malediction. 

3.  By  a  poor  vian  is  here  supposed  to  be  intended  a  ruler,  raised 
from  a  condition  of  poverty  and  obscurity  to  one  of  power  and  au- 
thority. Such  a  person,  instead  of  sympathising  with  the  poor,  as 
we  should  naturally  expect,  is  very  apt  to  abuse  his  power  by  be- 
coming overbearing,  insolent,  and  oppressive  tpwar.d  them.  Just  as 
a  sweeping  rain,  instead  of  fertilizing  the  ground,  causes  the  de- 
struction of  the  crops.  In  Eastern  countries  obscure  men  are  often 
raised  to  a  position  of  eminence  and  power,  and  not  unfrequently 
avail  themselves  of  the  opportunity  thus  afforded  to  rob  without 
mercy  the  industrious  poor  of  the  fruits  of  their  labor. 

5.  Every  Ihivtr — i.  e.  every  thing  pertaining  to  justice  and  equity. 
The  universal  term  should  be  limited  liy  the  subject.  So  naVTO.^ 
in  Jas.  2;  20. 


CH.  XXVIII.]     TIIK    PROVKKBS    OF    SOLOMON.  243 

8.  He,  who  iiicreaseth  his  wealth  by  usurious  iruiu, 
Gathereth  it  lor  liim,  wlio  is  Isind  to  (lie  ])onr.' 

0.  He,  who  turiu'th  away  liis  car  from  liearliiic  the 
law ;  "  •      ' 

Eveu  liis  prayer  {will  be)  an  ahoniiiiation. 

10.  He,  who  causetli  tlie  riii-litiMtus  to  i^o  astray  in 
an  evil  way ; 

■  Shall  himself  fall  into  his  own  pit  : 
But  tlie  upright  shall  inlierit  i;o<nl. 

11.  The  rich  man  is  wise  in  his  own  eyes. 

But  tlie  poor  {man)  possessed  of  uii(h'rstandinn\ 
searcheth  him  out. 

12.  When  the  righteous  rejoice,  there  is  great  gk>ry ; 
But  when  the  wricked  rise,  men  hide  themselves. 

13.  He,  who  coveretli  his  sins,  shall  not  prosper; 
But  he,  who  confesseth  and   fbrsaketh  them,  shall 

h'nd  mercy. 

14.  Happy  is  the  naan  who  feareth  always  ; 

But  he,  who  hardeneth  his  heart,  shall  fall  into  mis- 
chief. 

8.  Usurious  .gain. — The  two  words  T<!/.i,  ncshck,  and  H'S^P,  H'- 
fjilh,  signify  ivleresf  for  money  loaned.  When  the  two  are  used  in 
connexion  as  here,  they  are  either  employed  in  an  intensive  sense 
and  import  interest,  or  else  by  Hendiadys,  the  one  performs  tlie  oftice 
of  a  modifying  adjective  to  the  other,  as  in  the  version.  Seech. 
13:  22.  Lev.  25:  35-37.  Job  27:  17. 

12.  When  the  righteous  rejoice  in  the  ])0.?se.ssion  of  puwcr  and 
influence,  which  they  may  exercise  for  the  benefit  of  the  community, 
then  the  dignity  and  honor  of  the  state  are  maintained,  and  pros- 
perity abounds.  But  when  the  wicked  rise  to  i)Ower,  good  nu'n  re- 
tire from  public  life,  either  from  disgu.st  or  from  regard  totlu^ir  ]ier 
sonal  comfort  or  safety.     See  v.  28. 

"  When  vice  prevails,  and  impious  men  bear  rule, 
"  The  post  of  honor  is  a  private  .station." — Cato. 

13.  Covcreth — i.e.  either  conceals  his  sins  from  observation  or 
extenuates  them,  and  persists  in  tlie  conuui.ssion  of  tliem.  Comp. 
Ps.  32:  3-.^.  "  Concealment  of  sin  exempts  not  men  from  punisli- 
raent  by  a  Being  who  knows  all  things;  confession  and  rcpentniicu 
are  indispensible  to  the  ohtainin!'  of  mercy"     (Stuart.} 


244  THE    PROVERBS   OT-'   SOLOMON.    [CTI.  XXVIII. 

.15.  (As)  a  roaring  lion,  and  a  linngrv  bear; 

(So)  is  a  wicked  ruler  over  a  needy  people. 

10.  A  ])rince  void  of  understanding,  is  a  great  o])- 
pressor ; 

But  he.  wlin  liatet]i  extortion.  Bhall  ])rolong  (his) 
days. 

17.  A  man  oppressed  with  life's  blood. 

Will  flee  to  the  pit,  that  he  may  not  be  taken. 

18.  lie,  who  walketh  uprightly,  shall  l)e  safe ; 
But  (he,  icho)  is  j)erverse  in  (his)  ways,  shall  fall  at 

once. 

19.  lie,  who  tilleth  liis  lanJ,  shall  have -bread 
enough  ; 

But  he.  who  followeth  after  vain  (persons),  sludl 
have  poverty  enough. 

20.  A  faithful  man  aboundeth  in  blessings  ; 

But  he.  who  hasteneth  to  b;'  rich,  sliall  not  go  un.- 
punished. 

21.  To  have  respect  of  ])ersons  is  not  good  ; 
Even  for  a  piece  of  bread  that  man  will  transgress. 


17.  oppressed  with  life's  blood — i,  e.  with  the  guilt  of  haviiag  shed 
laiman  blood.  Pit — i.  e,  the  grave.  Ho  will  rush  on  to  self-do- 
struction  rather  than  fall  into  the  liands  of  the  avenger  of  blood. 

18.  The  path  of  integrity  and  uprightness  is  ever  the  patJi  of 
safety,  as  well  as  of  peace.  At  oiuc — i.  e.  suddenly,  unexpected]}^ 
and  irrecoverably. 

19.  This  couplet  literally  rendered  reads  thus:  "He  who  tilJetli 
his  land  shall  be  satisfied  with  bread;  but  iic  who  followeth  vain 
(persons)  shall  be  salis/icd  with  poverty."  Com  p.  ch.  12:  11.  The 
assonance  is  preserved  in  the  translation  we  have  given,  after  Noyes 

20.  Faithful  man — i.  e.  a  man  faithful  to  })is  promises  and  obli- 
gations— faitliful  to  the  trusts  confided  1o  him  and  in  all  the  rela- 
tions of  life.  Ilnslencth  to  be  rich — viz.  by  dislionesty,  fraud,  vio- 
lence or  op])ression,  instead  of  steady  industry  and  fidelity.  "  No 
un<^  who  is  just  ever  becomes  rich  quickly,""  says  Mariander. 

'n.  Comp.  eh.  18:  T,.  Ez-.k.  13:  19. 


CH.  XXVIII.]    THE   PROVERBS   OP   SOLOMON.  245 

22.  A  mau  of  an  evil  eye,  liasteiieth  to  be  rich. 
And  coiisideretli  not  tliat  poverty  shall  come  npon 

him. 

23.  lie,  who  rcprovcth  a  man.  will  atterwilrds  find 
m-ore  favor. 

Than  he,  who  tiattereth  with  his  tongue. 

24.  He,  who  stealetli  from  his  father  or  his  motlier. 
And  sairli  '  It  is  no  harm  1' 

Is  a  {Jit)  companion  for  a  robber. 

25.  He,  who  is  of  a  haughty  spirit,  stirreth  up  con- 
tention ; 

But  he,  wdio  trustetli  in  Jehovah,  shall  have  abun- 
dance. 

2G.  He,  who  trustetli  in  his  own  heart,  is  a  fool ; 
But  he,  who  walketli  wisely,  shall  be  delivered. 

27.  He,  who  givetli  to  the  poor,  shall  not  want ; 
But  he,  who  hideth  his  eyes,  shall  have  many  curses. 

28.  When  the  wicked  rise,  men  hide  themselves; 
But  when  they  perisli,  the  righteous  increase. 


27,  Hidelh  his  ci/cs — i.e.  turus  away  from  disti-ess  and  poverty, 
and  refuses  to  bestow  rolief.     Comp.  cli.  11:  2.'). 


(JHAPTEU   XXIX. 

1.  A  man  who,  being  often  I'epi-nved,  hard,enctli 
(his)  neck, 

Shall  f^uddenly  b;'  di'Stroyed,  and  that  without 
remedy. 


1.  A  man — reproved — lit,,  it  'man  rf  reproofs, — plursil  intensive. 
Comp.  Isa.  53:  3.  To  harden  or  make  stiff, //te -/j^r/r,  is  to  be  pc-r- 
verse,  self-willed,  refractory,  obstinate  and  contumacious  The 
metaphor  is  taken  from  stubborn  and  refractory  bullock.s,  wlio  do 
not  submit  quietly  to  the  yoke. 


246  THE    PROVERBS    OF    SOLOMON.         [CH.  XXIX. 

2.  When  the  righteous  increase,  the  peoj)ie  rejoice; 
But  wlien  a  wicked  {7)ian)  bearetli  rule,  tlie  people 

mourn . 

3.  The  man,  who  loveth  wisdom,  rejoiceth  his  fa- 
ther ; 

But  he,  who  delighteth  mi  harlots,  spendeth  {his) 
wealth . 

4.  A  king  b\  justice  establisheth  the  land  ;  • 
But  a  man,  who  (receiveth)  gifts,  overthroweth  it. 

•  0.  A  man,  who  flattereth  his  neighbor, 
Spreadeth  a  net  for  Iris  i'ci:{. 

6'.  In  the  transgression  of  a  wicked  man  there  is  a 
snare ; 

But  the  righteous  shall  sing  and  rejoice. 

7.  A  righteous  {man)  considereth  the  cause  of  the 
poor; 

But  the  wicked  will  not  understand  knowledge. 

8.  Scoffers  kindle  a  city  into  a  flame ; 
But  wise  {men)  turn  away  wrath. 

9.  {Whefi)  a  wise  man  contendeth  wdth  a  fool ; 
Whether  he  be  angry  or  laugh,  {the?r- ivill  be)  no 

rest. 

2.  See  ch.  28:  28.  (n^J^',  Niph.  fut.  YeRexive—/je77ioan  themselves. 
Instead  of  the  singular  ;,'^-i,  several  MSS.  aud  all  the  versions  read 
DT^1»  plural.)  ^^  > 

4.  Who  receiveth  g  if  is — \\t.  a  man  of  gifts,  i.e.  wlio  loves  gifts, 
and  gladly  accepts  them  as  bribes  for  partiality  and  injustice.  Such 
a  ruler  will  soon  ruin  his  country. 

7.  This  proverb  doubtless  has  sp-cial  reference  to  judicial  pra- 
ceediugs.  An  upright  judge  considers  the  cause  of  the  poor,  sees 
that  his  case  is  properly  heard  and  jus^tice  administered  to  him;  but 
a  wicked  judge  will  not  take  the  trouble  to  become  acquainted  with 
the  merits  of  a  poor  man's  case;  for  lie  cares  not  whether  justice  is 
done  him  or  not. 

9,  The  second  member  of  this  proverb  is  ambiguous.  The  sub- 
.  ject  of  the  proposition  may  be  either  the  %rise  man,  or  the  p    ' 

•■i.  '■  Jrc  hi  (luf/iorif!/,"  K.  V.,  JJootlir..  llulden,  >'(jves. 


CH.  XXIX.J        THE    I'ilOVElMiS"  UK    SOLOilON.  247 

10.  Blood-thirsty  men  hafe  the  iipriolit  (mem) ; 
l>iit  tlio  righteous  seek  (to  preserve)  his  life. 

11.  A  fool  uttereth  all  his  mind  ; 
But  a  wise  (7nan)  kee])cth  it  back. 

12.  If  a  ruler  hearkeneth  to  false  reports. 
All  his  servants  (will  be)  wicked. 

13.  The  poor  (mem)  and  the  oppressor  meet  together ; 
Jehovah  enlighteneth  the  eyes  of  them  both. 

the  former,  tlien  the  sense  is,  When  a  wise  man  contends  or  dis- 
putes with  a  fool,  whether  he  takes  a  serious  or  jocular  way  of  deal- 
ing with  him;  whether  he  be  severe  or  pleasant,  there  will  be  no 
end  of  the  controversy;  the  fool  will  go  on  answering,  objecting, 
excusing,  &c.,  and  persist  in  having  the  last  word.  If  the  latter  be 
the  subject,  then  the  sense  is,  When  a  wise  man  contends  with  a 
fool,  the  latter  will  at  one  time  be  moved  with  rage,  atanother,  with 
scornful  laughter;  but  there  will  be  no  cessation  of  his  contention. 

10.  The  expression  to  seek  the  life  of  any  one,  is  commonly  em- 
ployed in  a  bad  sense  in  the  Old  Test.,  as  signifying  to  endeavor  to 
dcslroy  ike  life.  But  there  is  very  little  doubt  that  it  is  here  em- 
ployed in  a  good  sense;  and  to  avoid  the  eqvivoqiie,  the  verb  to  pre- 
serve is  supplied.     Comp.  Ps-  142:  .5. 

11.  The  word  n-p,  ruach,  vJiid,  c-pirlt,  may  here  be  employed  to 
denote  the  seat  of  the  affections  and  passions — the  emotional  rather 
than  the  intellectual  part  of  man,  as  in  ch.  25:  2S,  and  be  puc  spe- 
cificall}-  for  anger.  Accordingly  some  translate  the  verse,  "  A  fool 
lets  out  (or  displays)  all  his  anger;  but  a  wise  man  restrains  it," — 
i.  e.  keeps  his  anger  within  proper  bounds. 

12.  "As  the  judge  of  the  people  is  himself,  so  are  his  officers; 
and  what  manner  of  man  the  ruler  of  the  city  is,  such  are  all  that 
dwell  therein."     Ecclus.  10:  2. 

13.  Parallel  passage,  ch.  22:  2.  Comp.  alsoch.  14:  31.  James  2: 
G.  By  enlighieiiing  the  eyes  is  meant  making  them  sparkle  with  life 
and  intelligence,  Jehovah  is  the  common  father  and  benefactor  of 
all.  "  He  makes  his  sun  to  rise  on  the  evil  and  on  the  good."  (Matt. 
5:  45.)  Both  are  equally  dependent  on  him, and  both  are  under  his 
supervision  and  control.  Common  wants  compel  both  the  rich  and 
the  poor  to  mingle  together.  Their  common  brotherhood  demands 
from  them  mutual  justice,  kindness  and  forbearance. 


^48  THE    PROVERBS    OF    S0L03I0N.        [CIi;  XXIX. 

1-i.  The  king  who  faithfully  judgeth  the  poor: — 
His  throne  shall  be  established  forever. 
15.  The  rod  and  reproof  give  wisdom  ; 
But  a  neglected  child  bringeth  shame  to  his  mother. 
i(i.  When  the  wicked   increase,  transgressi(n]   in- 
creaseth  ; 

But  the  righteous  shall  witness  tiieir  fall. 

17.  Correct  thy  son,  and  he  will  give  thee  comfort; 
Yea,  he  will  give  delight  to  tiiy  soul. 

18.  Where  there  is  no  vision,  the  people  hecome 
dissolute ; 

But  he,  who  keepeth  the  law, — happy  is  he. 

19.  A  servant  will  not  be  corrected  by  words  ; 
Although  he  may  understand,  yet  he  will  not  answer. 

20.  Seest  thou  a  man  hasty  in  his  words  i 
There  is  more  hope  of  a  fool  than  of  him. 

2:1.  He,  who  bringeth  up  his  servant  delicately  from 
childhood, 

Will  have  him  become  (as)  a  son  at  the  hist. 

22.  A  passionate  man  stirrcth  up  strife ; 

And  a  furious  man  aboundeth  in  transgression. 

23.  The  pride  of  a  man  shall  bring  him  ]o\v  : 

But  (he,  ivho)  is  of^an  humble  spirit,  shall  obtain 
honor. 

24:.  He,  who  shareth  with  a  thief,  hatetli  his  own  life; 
He  heareth  the  curse,  yet  he  will  not  confess. 

18.  By  vision  is  probably  intended  religious  instruction,  divine 
communication,  with  particular  allusion  to  the  teaching  of  inspired 
prophets  and  holy  men,  under  the  Jewish  dispensation.  But  of 
course  the  proverb  admits  of  a  much  wider  application. 

19.  Sept.  "  A  stubborn  servant."  Sometimes  more  than  words 
of  argument  and  per.suasion  is  necessary  to  secure  tlie  prompt  obc- 

"dience  of  unprijicipled  servants  and  dependants.  The  servants  in 
early  times  were  generally  the  property  of  their  masters,  for  the 
time  being,  who  claimed  and  exercised  the  right  of  chastising  them. 
Not  answer — viz.  by  doing  what  is  commanded. 

24.  He  who  shares  the  plunder  with  a  thief,  exposes  himself  to 


GH.  XXIX.]        THE    PilOVERBy    OF    SOLOMON.  249 

1^").  The  i'viiv  (»r  iiKiii  l)riiii;'ci;li  ;i  siuiro  ; 

Hut  1k'.  who  tnistcth  in  Jehovah,  shall  he  safe. 

i}().  Many  seek  tlie  favor  ol*  a  ruler  ; 

But  the  right  of  a  man  [coineth)  from  Jehoval 


<) 


27.  A  wicked  man  is  the  abomination  of  the  just 
And  the  upright  in  [his)  way,  is  the  abominatioi 


ntition 
f  the  wicked. 


a  like  punishment.  In  doing  this,  lie  acts  in  such  a  manner  as  to 
lead  one  to  infer,  tliat  he  esteems  his  own  life  of  little  value.  By 
the  curse  is  intended  the  adjuration  or  imprccatioiT  denounced  against 
liim  Avho  should  conceal  a  theft  to  which  he  was  privy.  See  Lev. 
5:  1,  and  Comp.  Judges  17:  2. 

25.  Comp.  John  12:  43.  Luke  J 2:  4,  5. 

26.  Favor — lit.  tjicfacc.  Tliis  proverb  may  denote  that  the  judi- 
cial sentence  which  the  ruler  gives  respecting  any  man's  cause  de- 
pends upon  God,  who  controls  the  dispositions  and  wills  of  rulers 
as  he  pleases.  See  ch,  16:  33,  21:  1.  Or,  that  while  many  repair 
to  rulers,  in  order  to  obtain  their  favor  by  flattery,  it  is  God  only 
who  will  and  can  do  perfect  justice  to  all.  Or,  more  generally,  that 
every  man's  condition  and  success  in  life  depend  more  upon  the 
favor  of  God  than  upon  the  favor  of  rulers. 

27.  Comp.  2  Cor.  6:  14.  Ecclus.  13:  17. 

M,  "  The  scute  nee  of  a  man"  Boothr.,  French — "  ever//  jnan'sjudgfnent, "  Noyc^i. 

22 


PAKT    v.. 
CIIAPTEK    XXX.    1-33. 

[tiik  sentences  op^  agur,  tiir  son  of  jakeu] 

1.  The  Avords  of  Agur,  the  sou  of  Jakeh;  the  di- 
vine sayings  of  that  man  unto  Ithiel, — even  unto  Itliiel 
and  Ucal. 

2.  Truly  I  am  more  stupid  than  («w?/)  man  ; 
Nor  have  I  the  understandini?  of  a  man. 


1.  It  is  evident  that  Jakeh,  Ithiel,  and  Ucal,  were  regarded  by 

the  Chaldee  and  Syriac  translators,  and  by  the  Masoretic  inter- 
punctists,  as  proper  names;  and  so  they  have  been  regarded  by 
nearly  all  modern  commentators.  It  is  equally  manifest  that  they 
were  not  so  regarded  by  the  translators  of  the  Septnagint  and  Vul- 
gate, but  merely  as  appellatives;  and  yet  it  is  impossible  to  learn 
from  either  of  them  any  thing  satisfactory  concerning  their  import. 
Prof.  Stuart,  after  Kitzig  and  Bertheau,  by  changing  the  vocaliza- 
tion, renders  the  verse  thus:  "The  words  of  Agur,  the  son  of  her 
who  was  obeyed  in  Massa,  Thus  spake  the  man:  I  have  toiled  for 
God,  I  have  toiled  for  God,  and  have  ceased."  The  repetition  of 
Ithiel  is  wanting  in  some  MSS.  of  Kennicott  and  De  Rossi,  and  is 
possibly  an  interpolation.  Some  of  the  earlier  commentators  sup- 
pose that  Agur  is  an  enigmatical  name  for  Solomon,  and  Jakeh  for 
David.  Others  have  imagined  that  Ithiel  and  Ucal  denote  Christ. 
i3ut  there  is  no  foundation  whatever  for  these  conjectures.  Who  the 
persons  here  mentioned  were,  we  have  no  means  of  determining. 
It  would  seem  that  they  were  the  friends  or  pupils  of  Agur,  but 
when  or  where  they  flourished  cannot  be  ascertained. 

2.  This  is  undoubtedly  the  language  of  unaffected  humility, 
springing  from  a  consciousness  of  moral  and  intellectual  deficiencies. 
Like  Amos,  Agur  was  not  a  professed  and  educated  prophet,  nor  the 


CH.  XXX.]  THE   PROVERBS   OP   SOLOMON.  251 

3.  For  I  have  not  learned  wisdom  ; 

N'or  am  I  skilled  in  the  knowledge  of  the  Most 
Holy. 

4.  Who  hath  ascended  into  heaven,  or  descended  i 
Who  hath  gathered  the  wind  in  his  fists? 

Who  hath  bound  np  the  waters  {as)  in  a  garment? 

Who  hath  established  all  the  ends  of  thc3  earth? 
^  What  is  his  name?  and  what  is  his  son's  name? 
'  Tell  me,  if  thou  knowest ! 

5.  Every  word  of  God  is  pure; 

He  is  a  shield  to  those  who  put  their  trust  in  him. 

C).  Add  not*  thou  to  his  words  ■ 

Lest  he  reprove  thee,  and  thou  be  found  a  liar. 

7.  Two  (things)  do  I  desire  of  thee,  (O  God!) ; 
Withhold  (tke7n)  not  from  me,  before  I  die ! 

8.  Remove  far  from  me  vanity  and  lies  ; 
Give  me  neither  poverty  nor  riches  ; 
Feed  me  with  food  sufficient  for  me. 


son  of  a  prophet;  yet  the  Lord  taught  him  to  utter  divine,  instruc- 
tive, and  weighty  truths. 

4.  The  design  .of  the  questions  here  propounded,  is  to  impress 
the  reader  with  the  idea  of  man's  ignorance  and  impotence,  as  con- 
trasted with  the  infinitude  of  knowledge  and  power  in  the  Most 
High.  (Comp.  Rom.  11 :  34.  Job  36:  23.  John  3:  13.)  Seme  of  the 
Cliurch  fatliers,  and  not  a  few  modern  commentators,  understand  by 
his  navie  that  of  the  first  person  in  the  Godhead,  and  by  his  scm's 
name,  that  of  the  second  person.  Tl)e  Septuagint  reads  sons  or 
children,  in  the  plural.  If  Utou  l^noKcsl—Wt.  since,  thou  liwvrsL  Tliis 
is  doubtless  spoken  by  Agui*  ironically. 

5,  G.  Comp.  Ps.  12:  G.  110:  140.— Deut  4:  2.   12:  32. 

8.  The  prayer  of  Agur  is  brief,  but  very  comprehensive. 
"  Thougli  little  is  said,  yet  that  little  is  fraught  witli  matter,  framcil 
in  its  })roper  order.  Spiritual  blessings  occupy  the  first  place;  tem- 
poral blessings  are  secondary,  and  in  subserviency  to  them." 
Riches — All  are  ready  enough  to  pray  against  poverty.  But  to  de- 
precate ricArs — "Oh!  deliver  me  from  this  muck-rake;"  as  Inter- 
preter said  to  Christian  in  Pilgrim's  Progress;— "  that  prayer  has 
lain  by,  till  it  is  almost  rusty,"     Food  sufficient  for  rnc— lit.  the  breod 


252  THE   PROVERBS   OF   SOLOMON.  [CII.  XXX. 

9.  Lest  I  be  full  and  deny  {thee) ; 
And  say,  '  Who  is  Jehovah  V 
Or,  lest  I  become  poor  and  steal, 

And  swear  falsely  by  the  name  of  my  God. 

10.  Accuse  not  a  servant  to  his  master ; 
Lest  he  cnrse  thee,  and  thou  be  found  guilty. 

of  my  portion,  ov  allovancc.  There  is  a  remarkable  coincidence  be- 
tween the  prayer  of  Agur  and  several  petitions  of  the  Lord's 
Prayer. 

9.  "  It  is  a  question,"  says  Dr.  South,  "  whether  the  piety,  or  the 
prudence  of  this  prayer.be  greater."  "Agur  was  well  persuaded 
of  the  temptations  incident  to  these  two  oj^posfte  conditions — the 
vanity  and  lies  belonging  to  riches,  the  discontent  and  occasion  of 
sin,  which  are  the  snares  of  poverty.  Yet  he  does  not  pray  abso- 
lutely against  these  states — only  submissively.  It  is  the  prayer  of 
his  choice — the  desire  of  his  heart,  that  God  would  graciously'  ex- 
empt him  from  both,  and  bless  him  with  a  middle  condition.  Nor 
does  he  ask  this  for  the  indulgence  of  the  flesh.  He  deprecates  not 
the  trouble,  anxieties,  and  responsibilities,  of  riches,  which  might 
betoken  an  indolent,  self-pleasing  spirit;  nor  the  miseries  and  .suf- 
ferings of  poverty.  But  he  cries  for  deliverance  from  the  snares  of 
each  condition. — Let  me  not  be  rich,  'lest  I  be  full  and  deny  thee.' 
Let  me  not  be  poor, '  lest  I  steal  and  take  the  name  of  God  in  vain.'  " 
(Bridges  )  "  The  sum  and  substance  of  Agur's  prayer,"  says  Hol- 
den,  "  is,  0  Lord,  remove  from  me  all  sin  and  error,  all  falsehood 
and  deception;  give  me  neither  a  superfluity,  nor  a  deficienc}' of 
those  things  which  befit  my  station,  but  a  competency  adapted  to 
my  rank  and  condition  of  life;  lest  if  I  have  more  tlian  enough,  my 
heart  may  be  tempted,  through  luxury  or  the  pride  of  wealth,  to 
forget  thee;  or  lest,  if  I  have  not  a  sufiiciency,  I  should  be  induced 
to  steal,  or  to  arraign  the  equity  of-  the  divine  government,  and 
profane  the  name  of  my  God,  by  perjury  and  blasphemy."  Comp. 
Deut.  8:  11,  12,  14,  17. 

10.  The  condition  of  a  slave  was  miserable  at  tlie  best,  and  to 
add  misery  to  misery  by  false  accusation,  is  under  any  circum- 
stances, most  cruel  and  barbarous.  The  scope  of  the  proverb  is, 
Exercise  due  caution  and  discretion  in  accusing  a  servant  to  liis 
master,  lest  he  in  return  revile  a)id  curse  you,  and  you  be  fonnd 
guilty  of  making  a  false  accusation,  and  suffer  the  consequences. 


en.  XXX.]  THE    PROVERBS   OF   SOLOMON.  253 

11.  Tliere  is  a  generation  that  curse  their  father, 
And  do  not  bless  tlieir  mother. 

12.  There  is  a  generation  who  are  pure  in  their  ow" 
eyes, 

And  {yet)  are  not  washed  from  their  fihhiness. 

13.  There  is  a  generation,  how  lofty  are  their  eyes! 
And  their  eye-lids  are  lifted  up  ! 

14.  There  is  a  generation  whose  teeth  are  {like) 
swords ; 

And  wliose  jaw-teeth  are  {like)  knives. 
To  devour  the  poor  from  off  the  earth. 
And  tlie  needy  from  {amo^ig)  men. 

15.  The  horse-leech  hath  two  daughters  ; 
"  Give  !''  "  Give  !"  {are  their  names). 

There  are  three  {things)  that  are  never  satisfied  ; 
{Yea)  four  that  never  say,  *'  It  is  enough  !" 

11.  The  Heb.  word  m",  dor,  sig.  in  this  place  generation  in  the 
sense  of  a  particular  race  or  class  of  men .  Do  not  hlas.—ThxB  expres- 
sion is  equivalent  to  curse  in  the  parallel  member,  by  figure  litotes. 

13.  The  lifting  up  of  the  eyes  and  eye-brows  is  a  physiognomical 
mark  of  pride,  superciliousness  and  insolence.  Conip.  ch.  G:  17. 
21:4. 

14.  Te.Mh,a.s  here,  are  iVequently  employed  in  Scripture  as  the 
symbols  of  cruelly. 

15.  The  'P.'Dn]^,  oUuja,  is  supposed  by  Trof.  Stuart  to  be  t})e 
Vom-ptrc  or  Giwlic^  Arabian  superstition— an  imaginary  spectre, 
which  in  tlie  ancient  popular  mythology  is  described  as  sucking 
with  insatiable  avidity  human. blood.  But  the  word  likewise  de- 
notes tlie  lce.ch,  ike  horse-lccch  or  blood- sue/.cr,  in  Arabic,  Syriac  and 
Chaldee,  and  is  so  rendered  here  in  the  Sept.  and  Vulg.  This  sig- 
nification accoras  with  the  context,  and  'is'  almost  universally 
adopted  by  ni((lern  commentators  Horace,  speaking  of  the  mad 
poet  says : 

"But,  if  he  seize  you,  then  the  tortiire  dread; 

"  He  fastens  on  you,  till  he  reads  you  dead. 

"  And,  like  a  leech,  voracious  of  his  food, 

"  Quits  not  his  cruel  hobl,  till  gorged  with  blood." 

15.  "  niio  cry.  Give,  Give!"  French— "  who  are  ever  crying,"  Boothr. 

22'i' 


254  THE  PROVERBS   OF   SOLOMON.         [CH.  XXX. 

16.  Sheol  and  the  barren -womb, 

The  earth,  that  is  not  filled  with  water, 
•      And  fire  that  never  saith,  ''  It  is  enough  !" 

17.  The  eye  that  mocketh  at  a  father, — 
And  despiseth  obedience  to  a  mother, — 
The  ravens  of  the  valley  shall  pick  it  ont. 
And  the  young  eagles  shall  devour  it. 

18.  There  are  three  {things)  which  are  too  wonder- 
ful for  me, 

Yea,  four  which  I  do  not  understand  : — 

19.  The  way  of  an  eagle  in  the  air ; 
The  way  of  a  serpent  on  a  rock ; 

The  two  dmighlers  may  be  merely  a  figurative  mode  of  expressinsr 
the  insatiable  desire  and  constant  craving  of  the  leech  for  blood. 
Or,  it  may  be  a  figurative  description  of  the  two  lips  of  the  leech, 
which  are  most  regularly  formed,  as  the  external  parts  of  its  com- 
plex mouth.  In  the  second  clause  of  the  verse  there  is  generally 
supposed  to  be  an  ellipsis,  which  most  commentators  supply  by  in- 
serting the  word  crying,  or  its  equivalent,  thus  making  the  words 
give,  give,  the  language  of  the  two  daughters,  expressive  of  their 
earnest  desire.  But  Noyes  and  Stuart,  with  more  probability,  re- 
gard the  words  give,  give,  as  significant  proper  names  bestowed  on 
these  two  daughters,  and  indicative  of  their  character  and  habits. 

17.  The  eye  is  the  first  and  favorite  part  attacked  by  birds  of 
prey.  This  is  seen  in  the  case  of  numerous  bodies,  which  various 
Eastern  superstitions  caused  to  be  exposed  to  birds  and  beasts  of 
prey.  Not  only  do  the  ravens,  which  feed  on  carrion,  commence 
their  repast  by  picking  out  the  eyes  of  the  dead  animal,  whose 
carcass  they  have  found;  but  eagles  and  falcons,  which  take  living 
prey,  when  the  game  is  large  and  powerful,  aim  their  strokes  at  the 
eye,  which,  instinct  teaches  them  is  the  readiest  way  of  disabling 
their  victims.  "The  crow  sliall  one  day  pick  out  tliy  ej'cs,"  is  a 
common  imprecation  in  the  East. 

18.  The  cause  of  wonder  in  respect  to  the  four  things  enumer- 
ated in  the  following  verse  does  not  lie  in  the  things  ttiomselves, 
for  they  are  common  and  familiar  events;  but  in  tlie  impossibilily 
of  tracing  the  way  or  track  once  gone  ovor  Ity  th<^m,  f>f  wliirli  no 
sign  or  impression  is  left. 

19.  "  As  when  a  bird   halh   flown  tlirou"'!!  the  air,  lh<^re  is  no 


OH.  XXX.]         THE   PROVERBS   OF   SOLOMON.  255 

The  way  of  a  ship  in  the  midst  of  tlie  sea ; 
The  way  of  a  man  with  a  maid. 

20.  Such  is  the  way  of  an  adulterous  woman, 
Slie  eateth,  and  wipeth  lier  mouth. 

And  saith,  "I  have  done  no  wickedness." 

21.  Under  three  {things)  the  land  is  disquieted  ; 
Yea,  under  four,  it  cannot  bear  up: — 

22.  Under  a  servant,  wlien  he  reigneth, 
And  a  fool,  when  he  is  filled  with  food. 

token  of  her  way  to  be  found,  but  the  light  air,  being  heated  with 
the  strokes  of  her  wings  and  parted  with  the  violent  noise  and  mo- 
tion of  them,  is  passed  through,  and  therein  afterwards  no  sign 
where  she  went  is  to  be  found."  Wisd.  5:  11.  "As  a  ship  that 
passeth  over  the  waves  of  the  water,  which  when  it  is  gone  by,  the 
trace  thereof  cannot  be  found,  neither  the  pathway  of  the  keel  in 
the  waves  "  Wisd.  5:  10.  In  the  midsf — lit.  in  the  heart.  Comp.  23: 
34.  The  n-oy  of  a  num,  t^'^. — If  the  present  Masoretic  text  be  cor- 
rect, then  there  is  allusion  here  to  clandestine  amours.  But  one 
MS.  of  De  Eossi  reads  vr^J^Jf^,  Braliiviav,  in  his  ijouUi,  instead  of 
^*^'?J^-.'  Bealma,  vuth  a  riiaiil,  or  virLiin;  and  this  is  the  reading  of 
the  Syr.  and  Arab,  versions:  the  Septuagint  and  Vulgate  also  have 
in  ijnvih.  According  to  this  rendering,  the  allusion  is  probably  to 
the  secret  and  imperceptible  inanner  in  which  one  advances  from 
the  feebleness,  mental  and  bodily,  of  childhood,  to  the  strength  and 
stature  of  manhood.  This  reading  is  preferred  by  Shultens  and 
Eoothroyd;  though  the  received  text  is  followed  by  most  commen- 
tators, as  giving  a  sense  more  in  accordance  with  the  context. 

20.  Such — i.  e.  equally  inscrutible  and  difficult  to  be  traced.  As 
a  man  who  has  been  eating;  and  being  desirous  to  conceal  the  fact, 
carefully  wipes  his  mouth;  so  the  adulterous  woman  removes  all 
external  indications  of  her  guilt,  and  then  has  the  audacity  to  say, 
"I  have  done  no  wickedness." 

21.  The  four  things  here  referred  to  were  such  as  were  deemed 
l)y  the  proverbialist  odious  and  intolerable  incongruities.  The  idea 
conveyed  here  by  the  word  r\lW,  sheeth,  (contracted  from  PN*//,  feni. 
Infin.  of  i^ivj,)  is  that  of  bcarbio:  vj>  under  the  weight  of  a  heavy 

T   T  "      • 

pressure. 

22.  It  sometimes  hai)i)^'ns  under  the  despotic  governments  of  tlie 
East,  that  servants  or  slaves  become  rulers.     When  that  is  the  case, 


256  THE  PROVERBS  OP  SOLOMON.    [CH.  XXX. 

23.  Uiidcr  an  odious  {woman)  when  she  getteth 
married ; 

And  a  handmaid,  when  slie  hath  dispossessed  lier 
mistress. 

24.  There  are  four  small  {things)  on  the  earth  ; 
Yet  are  they  exceedingly  wise: — 

25.  The  ants  are  a  race  not  strong ; 

Yet  they  prepare  their  food  in  the  summer. 

26.  The  conies  are  a  race  not  mighty  ; 
Yet  the}^  make  their  houses  in  the  rocks. 

they  are  usually  the  most  insolent,  imperious,  cruel  and  tyrannical 
of  masters.  There  is  a  German  proverb,  "No  razor  shaves  closer 
than  when  a  boor  becomes  master."  "Asperius  nihil  est  humili, 
cum  surgit  in  altum," — Claiulian. 

23.  O'Jlovs,  or  ludefid;  one  \yho  is  deservedly  hated  fcr  her  un- 
amiable  and  tyrannical  disposition,  /^/syj/.sses.s  v/.— The  verb  ty^'* 
ynrasf'i,  signifies  not  only  to  j).''sscss  and  io  inherit,  or  becuvit  heir  In,  but 
to  dispossess,  to  ffr/vc  out.  Accordingly,  the  Sept.  Syr.,  and  several 
modern  commentators  render  the  clause,  "  And  a  handmaid  when 
she  hath  dispossessed  (or  snpplanted)  her  mistress,"  i.  e.  succeeds 
to  the  place  of  her  mistress  by  marrying  her  roaster.  So  Gesenius. 
Tlie  four  tilings  mentioned  in  vs.  22  and  2,3,  are  evidently  regarded 
by  tl'e  writer  as  odious  incongnulics: 

24.  Excecdiiu'l'i  vis'. — lit.  v:tse  made  v:isc  (the  last  word  being  Part. 
Pual.):  consequently  if  tlic  ''.s;  are  made  still  loisir,  then  they  be- 
come very  wise.  The  animals  here  alluded  to,  rank  among  the 
smaller  and  weaker  tribes  i.f  v  rrestrial  creatures;  yet  their  activity, 
forethought,  dt'xtprit}^  an-  ijigenuity,  seem  to  have  given  occasion 
to  the  gnomic  si^yings  which  follow. 

25.  Are  iio'  s  rovg — i.  e.  are  weak  and  feeble.  Hence  the  Ara- 
bians say  contemptuously  of  a  man  who'has  beconu^  weak  and  in- 
firm, "he  is  feebler  than  the  ant.''     Comp.  ch.  (»:  N. 

26.  Conits. — The  Hebrew  word  1 3'/',  shajdutn,  oecnrs  in  several 
other  places  in  the  Old  Test.  (Lev.  u's.  Dent.  14:  7.  Ps.  104:  18.) 
and  is  uniformly  translated  in  our  Eng.  Vers,  after  IIk'  J.-i-^f>  T\>nb- 

■2''j.  "  ll'/icn  she  hccomcth  heir  to,"  Trench,  Noycs,  Suart. 

•i4-.  *•  Yel  <fo  /he!/  poxscsx  ///r  greafrsf  iv/x'liim.'"  T'.ootlir. — '■'  a  re  thrji  ,:<}•<''  hi^l  r\trie<l 
in  wisdum,^^  I'reiicli,  Koycs 

•Jfi   "T/iejcrhoas,"  Noyes,  French,  Boothr. — "muuntain  mice,'"  Tremellius,  Stuart. 


CH.  XXX.]  THE   PROVERBS   OF  SOLOMON.  257 

27.  The  locusts  have  no  kino- ;  •• 
Yet  do  tliey  all  go  forth  in  bands. 

28.  The  lizard  taketh  hold  with  its  hands  ; 
And  is  in  the  palaces  of  kings. 

bies,  the  Ccney  or  Rabhit.  I'lie  Sept.  in  these  places  has  you)0- 
ypoAXocCi^  hcdi^c  hog.  It  is  hardly  probable  that  the  Rabbit  is 
meant,  because  that  is  not  an  Asiatic  animal,  nor  does  it  seek  a 
rocky  habitation.  The  Shaphan  is  supposed  by  many  commenta- 
tors to  be  the  Arabian  j/67/^(^ri  or  mountain-rat — the  mui^,  or  dipvsjacu- 
Ins  of  Linnreus.  But  it  is  now  generally  regarded  in  scientific 
zoology  as  one  of  the  genus  Hyrax,  distinguished  by  the  specific 
name  of  Synan,  {Hyrax  SyriacuK)  which  is  a  small  animal  like  a 
marmot,  found  in  Lebanon,  Palestine,  Arabia  Petra,  Upper  Egypt 
and  Abyssinia,  and  is  correctly  described  by  Saadias,  and  by  Bruce. 
It  is  about  the  'size,  figure  and  brownish  color  of  the  Rabbit,  with 
long  hind  legs  adapted  to  leaping,  but  is  of  a  clumsier  structure 
than  that  quadruped.  It  is  without  a  tail  ^.nd  has  long  bristly  hairs, 
scattered  over  the  general  fur.  As  to  its  ears,  which  are  small  and 
roundish,  instead  of  long,  like  the  rabbit,  its  feet  and  snout,  it  re- 
sembles the  hedge-hog.  From  the  structure  of  its  feet,  which  are 
round  and  of  a  soft,  pulpy,  tender  substance,  it  cannot  dig,  and 
hence  is  not  fitted  to  dwell  in  burrows,  like  the  rabbit,  but  in  ihc 
clefts  of  the  rocks.  It  lives  in  families,  is  timid,  lively,  and  quick 
to  retreat  at  the  approach  of  danger;  and  hence  is  difficult  to  cap- 
ture. In  its  habits  it  is  gregarious,  and  feeds  on  grain,  fruits  and 
vegetables.  Daman,  or  Gavian,  is  the  Syrian  name  of  this  animal; 
the  Ai-abs  call  it  Wah-  (Wabber),  and  the  Abyssinians  ^.';///tvV.o. 
The  rendering  Conies  in  the  text  is  retained  simply  because  more 
r.'imiliar  to  our  ear;?. 

21  Banch — i.  e.  formed  into  divisionsor  companies, like  soldiers 
under  their  respective  leaders.  That  the  locusts  thus  march  spon- 
taneously without  a  king  or  chief-leader  to  direct  their  movements, 
is  a  proof  of  their  instinctive  sagacity.  The  head  of  the  column, 
when  the  insect  army  is  not  tossed  and  scattered  by  the  wind,  which 
often  happens,  is  directed  by  their  voracious  appetite  for  food;  and 
the  rest  follow  in  long  succession  under  the  influence  of  the  same 
instinct;  but  the  devastations  they  commit,  are  as  raetliodical  and 
eompleto,  as  if  they  acted  under  the  strictest  discipline. 

28.  Tlie  hoosc-lizard  and  not  the  spider,  is  now  generally  under 
stood  to  l>e  the  meanin.o-  of  tlu-  \vor<l  n'-^-Dtv,  fhcioviclh ;  for,  lliough 


258 


THE  PROVERBS  OF  SOLOMON.    [CH.  XXX. 


29.  There  are  three  {things)  which  excel  in  step , 
Yea,  four  are  stately  in  their  gate  :  — 

30.  The  lion,  the  strongest  among  beasts  ; 
Which  turneth  not  away  from  any  one ; 

31.  The  greyhound,  and  the  he-goat ; 

And  a  king,  against  whom  no  one  can  stand. 

32.  If  thou  hast  been  foolish  in  lifting  up  thyself; 
Yea,  if  thou  hast  devised  mischief; 

{Lay)  thy  hand  on  thy  mouth. 
38.  For  («s)tlie  pressing  of  milk  bringeth  forth  cheese; 
And  the  pressing  of  the  nose  bringeth  forth  blood  ; 
So  the  pressing  of  auger  bringeth  forth  contention. 

several  ancient  writers  have  ascribed  fingers  to  the  spider,  not  one 
has  honored  her  with  hands.  The  aucient  poet,  oix  the  contrary, 
has  represented  the  spider  as  saying,  "I  have  no  hands,  but  all 
things  are  done  by  ray  feet."  The  small  house-lizard  is  very  com- 
mon in  Palestine,  and,  having  the  power  of  supporting  itself  by  its 
feet  upon  the  walls  and  ceilings  of  houses,  it  gets  into  every  kind 
of  dwelling  in  pursuit  of  its  prey.  Its  principal  food  is  spiders 
and  flies,  and  these  it  springs  upon  and  grasps  with  both  its  pre 
htnsibles,  as  if  they  were  hands. 

.31.  The  greyhound. — The  Hebrew  phrase  literally  sig.  compressed 
of  loins,  or  one,  girded  as  to  his  loins.  Some  render  it  fhe  loin-girded 
war-horse,  and  regard  it  as  an  epithet  descriptive  of  the  war-horse 
ornamented  and  equipped  for  war,  witli  girths  and  buckles,  capari- 
soned for  battle.  Others  make  it  refer  to  the  Zebra ;  but  this  animal 
does  not  inlialnt  Palestine.  The  aucient  versions  (Sept.  S^t.  Vulg. 
and  Chald.)  translate  it  cock.  Our  English  vers,  has  greyhound,  and 
this  seems  most  probably  to  be  the  animal  intended. 

32.  Lay  thy  hand,  c^c. — lit  hand  to  mouth,  i.  e.  be  silent.  Comp. 
Job  21:  5.  40:  4.  Mic.  7:  IG. 

33.  For — causal  particle — becanse  if  you  persevere  in  your  folly 
and  wickedness,  you  will  only  provoke  the  wrath  of  your  enemies. 
Cheese. — The  usual  sig.  of  n«on,  chema,  is  Ihicl:,  curdled  milk,  dis- 
tinguished  from  yiT\,  chalub,  which  denotes  'neio  milk.  Here  it  woukl 
seem  to  be  employed  in  the  sense  of  cheese,  aud  not  butter,  as  in 
our  Eng.  vers.,  for  the  noun  i"?D,  mitz,  sig.  pressing,  pressure,  (from 
"ii'.l^,  to  press,)  and  milk  subjected  to  pressure,  becomes  elieese.  Prest>- 
nig  oj  an^er — lit.  oj  the  vostrils — a  cauti(m  against  the  hasty  expres. 
siou  of  anger,  and  the  utterance  of  ju-ovoking  language. 


PART    VI 


CHAPTER     XXXI.     l-l>. 

[THli    ADVICK    OF    A    QUEKN    MOTIIKR  TO    UKR    ROYAL   SON. — CAUTION 
■    AGAINST     INCONTINENCE    AND     INTEM  I'KRANCE. — MONITIONS    RE- 
SPECTING   THE  ADMINISTRATION    OF  JUSTICE,  AND    THE    VINDICA- 
TION   OF    THE    OPPRESSED.] 

1.  The  words  of  Kiiiii;  Leinnel,  even  the  divine  bhv- 
ini^'S  which  liis  mother  tanght  him. 

2.  'AVhat,  O  my  Son!  and  what,  O  Son  of  my 
womb  I 

"  Yea,  what,  O  Son  of  my  vows,  {shall  I  say  to  thee?) 

3.  "  Give  not  thy  strength  to  women, 

'-  Nor  thy  ways  to  (that  which)  destroyeth  kings. 

4.  ''It  is  not  for  kings,  O  Lemnel !    ' 
'^  It  is  not  for  kings  to  drink  wine, 

"  And  for  princes  to  desire  strong  drink. 

2.  There  is  evidently  a  lacuna  at  the  end  of  the  second  clause 
of  this  verse,  and  the  ellipsis  must  be  supplied,  as  is  dune  in  the 
version  ,in  order  to  render  the  sentence  complete  and  intelligible. 
The  repetition  denotes  earnestness. 

.3.  Sticngth, — The  Heb.-word  Sti,  chayil,  sig.  iccalth,  as  well  as 
strength,  and  it  is  so  rendered  in  this  place  by  the  Sept.  Vulg.  and 
several  modern  commentators.  But  mental  and  bodily  vigor  would 
seem  to  be  the  more  appropriate  meaning  here.  Sensuality  and  de- 
bauchery are  productive  of  the  most  mischievous  effects.  They 
pervert  the  conscience,  harden  the  heart,  consume  the  property, 
enervate  the  body  and  mind,  and  impair  the  constitution,  destroy 
the  character,  bring  on  premature  old  age  and  death,  and  finally, 
juin  the  soul  forever. 


260  THE    PROVERBS    OF    SOLOMON.        [CII.  XXXI. 

5.   *•  Lest  tliey  drink  and  ior^ct  tlio  liiw, 
^' And  pervert  the  cause  oi*  any  of  the  oppressed. 
(J.  •'  Give  strong  drink  to  him  who  is  ready  to  perish  : 
'•  And  wine  to  the  sad  ot*  heart. 

7.  ^'Let  him  driidv,  and  forget  his  ])Overty, 
''  And  remember  his  misery  no  more. 

8.  '•  Open  thy  mouth  for  the  duml); — 
'^  In  the  cause  of  every  orplian. 

JJ.  "Open  thy  mouth  ;  judge  righteously, 

*"'  And  defend  the  cause  of  the  poor  and  needy.'' 

G.  Let  the  Tvealtliy,  instead  of  freely  indulging  tliemselvcs  in 
the  habitual  use  of  wine  and  other  stimulating  and  intoxicating 
drinks,  unnecessary^,  if  not  positively  injurious  to  those  who  are  in 
health,  bestow  them,  as  an  act  of  kindness  and  charity,  upon  such 
as  are  about  to  die,  or  who  are  borne  down  by  poverty,  sickness, 
excessive  grief,  or  other  misfortune.  The  Jews  say  that  on  this 
passage  was  founded  the  custom  of  giving  a  stupifying  draught, 
composed  of  wine  and  frankincense,  to  criminals,  who  were  about 
to  suffer  capital  punishment,  so  as  to  render  them  less  sensitive  to 
pain.     See  Matth.  27:  .34.  Ma.  lb:  2:3, 

8.  The  duvib — speak  in  behalf  of  one  figuratively  dumb,  i.  e.  one 
who  is  incapable  of  advocating  his  own  cause.  Evcnj  orphan — lit. 
of  all  the  children  of  bereavement. 


CIIAPTEE  XXXf.  10-31. 

[an    acrostic    eulogy  ox   the    prudent,  ECOXOMICA!,,   l.\I)li«l'K10t  .^ 
AND    THRIFTY    nOUSE-Wn<'E.]     ' 

10.  Who  can  liud  a  virtuous  wife  ? 
For  her  worth  is  far  above  pearls. 

10.  This  alphabetical  poem  on  the  domestic  virtues  of  a  good 
wife,  was  probably  written,  either  by  tlie  mother  of  King  Lemuel, 
or  by  the  King  himself.  It  consists  of  twenty-two  verses,  t)egin- 
ning  with  the  first  letter  of  the  Hebrew  alphabet,  and  proceeding 


CH.  XXXI.]        THE    niOVERBS    OF    SOLOMON.  2G1 

11.  The  heart  of  her  husbtiiKl  triistoth  in  hur  ; 
And  he  will  not  lack  gain. 

12.  She  will  do  him  good  and  not  evil, 
All  the  days  of  his  lile. 

13.  She  seeketh  wool  and  liax  ; 

And  worketh  willingly  with  her  hands. 

in  consecutive  .order,  through  it  to  the  last  verse.  On  account  of 
tliis  arrangement  it  is  called  by  Doederlein  the  golden  A,  B,  C,  for 
wives;  and  Matthew  Henry  denominates  it  "  the  looking-glass  for 
ladies,  into  which  they  should  look,  and  by  which  they  should  dress 
themselves."'  This  artistic  form  of  composition  seems  to  have  been 
much  admired  by  the  Hebrews,  and  was  frequently  adopted,  we 
may  presume,  for  the  purpose  of  assisting  the  memory  of  the  reader, 
as  Avell  as  displaying  the  ingenuity  of  the  author.  A  virtuous  vnjc 
is  MiavAWy  -eiV'oiiLan  oj  sLrenglhf  or  energy.  Strength  is  used  tropi- 
cally for  moral  and  mental  power, — integrity,  capability,  piety  and 
virtue,     fcee  eh.  liJ:  4. 

11.  The  first  item  in  the  catalogue  of  good  qualities  here  enu- 
merated, is  the  rarest  of  all.  The  oriental  husband,  in  a  large  ma- 
jority of  Instances,  does  by  no  means  feel  confident  that  his  Avife 
can  be  trusted,  and  that  she  will  always  consult  his  benefit  and  not 
his  injury.  Hence,  he  commonly  keeps  a  watch  over  her,  and 
places  ever3'  valuable  article  under  lock  and  key.  He  trusts  more 
in  hired  guards  and  iron  locks  than  in  his  wife.  "  This,"  says  Dr. 
Thompson,  "  is  mainly  owing  to  two  thicgs;  bad  education  and 
the  want  of  love,  both  grievous  sins  against  her,  and  committed 
by  her  lord  and  master.  She  is  kept  in  ignorance,  and  is  married 
off  without  regard  to  the  affections  of  her  heart;  and  how  can  it  be 
expected  that  the  husband  can  safely  trust  in  a  wife  thus  trained 
and  thus  obtained?" 

13.  The  lovely  character  of  the  faithful  and  devoted  house-wife 
is  here  drawn  according  to  the  usages  and  customs  of  ancient  times. 
Whatever  changes  in  this  respect  may  have  since  taken  place,  the 
general  principles  and  virtues  here  described  are  of  universal  ap- 
plication. "  In  the  state  of  society  to  which  this  description  be- 
longs, every  kind  of  drapery  for  the  person,  the  tent,  or  the  house, 
is  manufactured  at  home  by  the  women,  who  make  it  a  matter  of 

]  1.  "  Shall  not  want  domestic  ivealtk,"  Holden— "  is  in  no  want  of  household  tub* 
itancCt"  Fieach'-''^  of  his  property  he  will  not  be  deprived,"  Boothr. 


262  THE    PROVERBS    OP    SOLOMON.       [CH.  XXXI. 

14.  She  is  like  tlie  ships  of  n  merchant ; 
She  briiigeth  her  food  from  afar. 

15.  She  riseth  while  it  is  yet  night, 
And  giveth  food  to  her  household, 
And  a  portion  to  her  maidens. 

16.  She  considereth  npon  a  field  and  buyeth  it ; 
With  the  fruit  of  her  hands,  she  planteth  a  vineyard. 

17.  She  girdeth  her  loins  with  strength, 
And  strengtheneth  her  arms, 

18.  She  perceiveth  that  her  traffic  is  profitable ; 
Her  lamp  goeth  not  out  by  night. 

pride  to  be  able  to  boast,  that  their  husbands  and  children  are  en- 
tirely clad  by  the  labor  of  their  hands,  and  the  man's  robe  clings 
the  more  sweetly  to  him, — is  warmer  in  the  cold  and  cooler  in  the 
heat  from  his  knowledge  of  the  dear  hands  by  which  every  thread 
has  been  prepared."  CKitto.)  The  valley  of  the  Nile  produced 
flax  in  great  abundance  in  the  time  of  Solomon,  which  was  im- 
ported into  Palestine,  and  spun  and  woven  into  cloth  by  the  He- 
brew women. 

15.  "  The  Orientals  generally  rise  very  early  in  the  morning. 
"To  be  up  with  the  sun,"  is  not  in  the  East  regarded  as  early 
rising.  Every  one  who  is  not  prevented  by  infirmity,  or  sickness, 
from  the  ruler  to  the  meanest  of  his  subjects,  is  usually  uj")  and 
dressed  by  the  morning  dawn;  and  even  in  royal  courts,  the  most 
important  public  business  is  transacted  at  a  very  early  hour.  The 
"  women  almost  invariably  rise  even  sooner  than  the  men,  often  a 
good  while  before  day ;  especially  when  to  their  numerous  duties 
of  domestic  engagement,  is  added  the  manufacture  of  stuffs  for 
household  use  or  sale,  giving  them  incessant  occupation,  and  leav- 
ing the  day  too  short  for  their  labors."  (Kitto.)  A  portion — i.  e.  an 
allotted  portion  of  food. 

17.  The  ■phrase  lo  gird  the  loms  is  here  used  tropically,  as  ap- 
pears from  the  adjunct  icil/i  strenglk.  It  represents  her  as  active 
and  energetic,  putting  forth  all  her  strength,  and  doing  what  she 
\indertakes  witli  all  her  might.  The  expression  is  drawn  from  the 
custom  of  wearing  loose,  flowing  garments  which  required  to  be 
girded  close  about  the  body,  before  imdertaking  any  active  or  labo- 
rious employment. 


Cri.  XXXI.]        THE    PROVERBS    OP    SOLOMON.  263 

19.  She  pnttefli  fortli  her  hands  to  the  spindle, 
And  her  hands  hold  fast  the  distaff. 

20.  She  stretch eth  ont  her  hand  to  the  poor'; 
Yea,  she  reaeheth  forth  her  hands  to  the  needy. 

21.  She  is  not  afraid  for  her  household  on  account 
of  the  snow ; 

For  all  her  household  are  clothed  in  scarlet. 

21.  In  srarlef — i.  e  in  a:arments  of  scarlet  color.  If  this  be  the 
true  interpretation,  then  the  idea  inter  (led  to  be  conveyed  must  be, 
that  her  family  is  not  only  protected  from  the  cold  of  winter  by 
comfortable  garments,  but  splendidly  arrayed.  Comp.  2  Sam.  1 :  24. 
Scarlet  and  purple  lapestryand  embroidery,  are  still  the  favorite 
colors  and  patterns  of  oriental  ta=;te.  The  word  m.V/',  shanim,  ren- 
dered srnrle/,  denotes  a  deep  red  or  rich  crimson; — that  shade  of 
color,  which  we  now  denominate  scarlet,  was  unknown  at  the  time 
our  English  Version  was  made.  This  color  was  obtained  from  the 
Coc'S  Hid?,  of  Li'^nseus,  an  insect  fou^id  in  Spain  and  other  coun- 
tries bordering  on  the  Mediterranean  Sea.  It  was  greatly  in  request 
amone  the  ancients,  who  obtained  from  it  a  dye  somewhat  resem- 
bling that  which  is  now  obtained  from  the  CnrrM<i  code,  or  the 
Cochineal  incf^et,  which  belongs  to  the  same  genus.  The  worm 
itself  was  called  in  Hebrew  ]f^'\7^,  toTo.  It  was  the  female  of  this 
remarkable  insect  that  was  employed  in  producing  this  color,  and 
thouyh  supplanted  in  a  great  measure;  by  the  Cochineal,  it  is  still 
used  for  the  purpose  in  India  and  Persia.  It  attains  the  size  and 
form  of  a  pea,  is  of  a  violet-black  color,  and  covered  with  a  whitish 
powder.  It  adheres  to  the  leaves  of  plants,  chiefly  various  species 
of  the  oak,  especially  the  qurrats  cncriprn,  or  kerme  oak  and  so 
closely  does  it  resemble  grains,  that  its  insect  nature  was  not  gen- 
erally known  for  many  centuries.  Since  there  is  no  connexion,  or 
very  little,  between  the  color  of  a  garment  and  its  rower  of  defence 
against  cold,  many  commentators  have  translated  the  word  D'Jr'', 
^hanivi,  dciille  garments,  ov  garments  of  a  dnnblr.  trxhire,  from  the  root 
7\W,  shana,  to  repent,  Sept.  oifffff/.^  y)Atva.(:^  ^"""V?  ^'^5''^'  (JnpliciU' 
hm.  So  Margin,  and  Coverdale's  English  Version.  "All  her 
household  folks  are  doubly  clothed."  If  this  be  the  meaning  of  the 
word,  then  the  sense  is,  that  she  provides  thick,  warm  and  com- 
fortable garments  for  the  use  of  her  family  in  wiftter.  But  though 
the  Hebrew  word  will  etymologically  bear  this  construction,  it  no 
where  else  is  used  in  that  sense  in  the  Old  Testament,    There  is 


264  THE   PROVERBS   OF   SOLOMON.       [CH.  XXXI. 

22.  She  maketh  for  herself  coverlets  ; 
Her  clothing  is  fine  linen  and  pnrple. 

23.  Her  husband  is  known  in  the  gates, 
When  he  sitteth  among  the  elders  of  the  land. 

24.  She  maketh  linen  (garments)  and  selleth  (them); 
And  she  delivereth  girdles  to  the  merchants. 

the  same  want  of  support  from  the  iisv.s  Inqncndl  of  the  Old  Testa- 
ment in  reference  to  the  rendering  douhle-dyrd  (dc3dcO!)  given  to  it 
by  some  commentators.  Besides,  only  purple  garments  were  dyed 
twice,  never  those  dyed  with  coccus. 

22.  Corerlcfs — see  ch.  7:  10.  By  it^v},  sJiesIi,  is  meant  eithei' , fine 
cot/on,  ovfine  liven,  most  probably  the  latter;  but  not  sill:,  a«?  in  our 
Eng.  Vers.,  for  this  elegant  article  of  luxury  is  supposed  not  to 
have  been  in  use  among  the  Hebrews  in  the  time  of  Solomon.  In- 
deed, the  silkworm  was  unknown  beyond  the  territory  of  China,  of 
which  country  it  is  a  native,  till  the  reign  of  Justinian.  (P'ee  Gib- 
bon's Rome,  eh.  40.)  Pvrplr — i.  e.  purple  cloth.  (Tomp.  Ezek.  27: 
16.  Jer.  10:  9.).  Sept.  ;roo(r;L»o«,  Vulg.  ;wv;5?/?y/.  The  purple  color 
here  mentioned,  was  no  doubt  obtained,  like  the  far  Aimed  Tyrian 
purple,  from  the  juice  of  certain  species  of  shell-fi'ih  found  on  the 
Eastern  shores  of  the  Mediterranean  Sea.  The  juice  of  the  entire 
fi.sh  was  not  used,  but  only  a  little  of  its  liquor  called  the  flower, 
contained  in  a  white  vein  or  vessel  in  the  neck.  This  color  was 
extensively  employed  in  religious  worship  among  both  the  Jews  and 
Gentiles.  It  was  ultimately  superseded  by  the  use  of  indigo, 
cochineal,  etc.,  from  which  a  cheaper  and  finer  purple  is  obtained, 
free  from  that  disagreeable  odor  which  attended  thnt  which  was  de- 
rived from  shell  fish. 

2.3.  To  sit  amoi^rr  ihe  fldcrs,  imports  to  exercise  the  functions  of  a 
magistrate,  wlio  occupied  a  seat  by  the  srates  of  the  city  for  the  pur- 
pose of  hearing  and  determining  causes.  The  implication  ig  thaf 
the  husband  is  indebted  at  least  in  part  to  the  wife's  industry,  fru- 
gality and  general  good  management,  for  the  high  social  and  official 
position  which  lie  occupies  in  the  communitv. 

24.  The  use  of  girdles  in  the  East  is  universal  with  both  sexes, 
not  only  on  account  of  the  loose  outer  vestments,  which  it  is  em- 
ployed to  confine  about  the  person;  but  also  in  consequence  of  the 
general  impression  that  the  girdle  greatly  contributes  to  the  strength 
of  the  loins  as  a  support,  around  which  it   is  twisted  tightly  in 


CII.  XXXI.]        THE    PROVERBS   OF   SOLOMON.  265 

25.  Strong  and  hcantiiiil  is  her  clothing ; 

And  she  rejoiceth  at  the  days  which  are  to  come. 

26.  She  opeueth  her  month  witli  wisdom*; 
And  the  law  of  kindness  is  on  lier  tongue. 

27.  She  looketh  well  to  the  ways  of  her  household  ; 
And  she  eateth  not  the  bread  of  idleness. 

28.  Her  children  rise  np,  and  call  her  blessed  ; 
Her  husband,  and  he  praiseth  her, — {saying) 

29.  "  Many  daughters  have  done  virtuously  ; 
''  But  thou  excellest  them  all !'' 

30.  Gracefulness  is  deceptive,  and  beauty,  vain  ; 
{But)  a  woman  who  feareth  Jehovah,  shall  be  praised. 

31.  Give  lier  according  to  the  fruit  of  her  hands  ; 
And  let  her  works  praise  her  in  the  gates ! 


vnniiy  a  circling  fold.  Being  always  in  demand,  it  is  an  important, 
article  of  domestic  manufacture.  Girdles  were  sometimes  of  so  fine 
and  rich  a  texture  as  to  be  considered  a  valuable  present.  Those 
worn  at  present  by  people  of  rank  in  the  East,  are  sometimes  made 
entirely  of  silk  superbly  adorned  with  gold  and  silver.  Alenhanti. 
— literally  Canaanites.  The  Canaanites  were  celebrated  merchants' 
and  hence  the  term  came  to  be  used  for  mercliants  in  general, 

30.  Gracefvlncss. — Tlu' Hob.  word  tD, //'",  here  subjectively  <le- 
notes  aracefiilna's,  loveliness,  personal  charms;  not  objectivelv  the 
favor  conferred  on  another  in  consequence  of  possessing  these 
qualities.  All  such  personal  attractions  are  fleeting,  evanescent, 
iinreliable  and  unsatisf3'^ing;  l)ut  true  piety  is  as  enduring  as  cter- 
iiity.  She,  therefore,  should  receive  as  she  deserves,  constant  praise, 
v,hose  conduct  is  gnided  by  the  pure  nnd  never.- failing  principles 
of  true  religion. 

31.  Give  her,  tf-r. — Let  her  leceive  the  honor,  wliich  her  virtui^'^ 
merit,  in  the  most  public  assemblies  of  the  people. 


ERRATA, 

The  reader  is  requested  to  correct  the  following  errata  : 
Page  xxxviii.  of  Introduction,  7tli  line  from  the  bottom,  for  "  pre- 
paration" read  "preposition." 

Page  xxix.  21st  line  from  the  top,  for  "  have"  read  "  has  " 
Page  xxxiii.  15th  line  from  the  top,  for  "where"  read  "when." 
Page  93,  18th  line  from  tlie  top,  for  "  mean"  read  '*  to  be  meant." 
Page  189,   16th  line  from  the  top,  for  "from   Ihe  eave.s,"  read 
"through  the  roof,"  see  cli.  27:  15,  note. 

Page  260,  11th  line  from  the  top,  del.  "themselves." 


Date  Due 

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The  book  of  Proverbs  in  an  amended 

Princeton  Theological  Seminary-Speer  Library 

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